coÌ„mit whoredome â—o steale to kill because there can be no sin â—her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle â—enieth that the faithful can sin because God â—ath written his lawe in their heartes as it â—s in the Prophet Iere. 31.31 By this are knowne In few words he conâ—ludeth that they do in vaine challenge to themâ—elues a name amoÌ„gst the childreÌ„ of God which â—o not approue theÌ„selues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they â—iffer from the children of the Diuell Further he doth not so meane that they 〈◊〉 made manifest that they may be openly knowen to all the world but this onely he meaneth that the fruit and effect of the diuine adoption doth alwaies shew forth in the lyfe Hee that doeth not righteousnesse is not 〈◊〉 God nor he that loueth not his brother 11 Because this is the preaching which you haue heard from the beginning that we loâ—â— one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slewâ—â— he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worlâ— hate you HE that doth not righteousnes To do righteousnesse and to commit sinne are héere set one against another Therfore to do righteousnesse is nothing else then from the heart to feare God and to walke in his preceptes as farre as mans frailtie will beare For albeit that righteousnes if it be takeÌ„ precisely is no other thing then the full obseruing of the lawe from which the faithfull are alwayes farre of yet because God doth not lay theyr â—â—fences faultes to their charge this percel â—f obedience which they performe vnto God â—s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer â—ine not righteously because whosoeuer God â—alleth he doth renue theÌ„ by his spirit Therefore the newnesse of life is a perpetuall witnesse of Gods frée election And which loueth not his brother He applyeth a generall doctrine to his purpose For hetherto he hath exhorted the faithfull to brotherly loue Now by the same he sheweth the summe of true righteousnesse wherefore this part is added in stéed of an exposition But I haue sayd before after what sort whole righteousnesse is comprehended vnder brotherlye loue The loue of God indéede hath the first place but because of that dependeth brotherly loue amongst men ofteÌ„times by a Sinadoch that is contained vnder this this again vnder that Therefore as euerie one is giuen to humanitie and well doing so he saith that he is iust and so accounted because loue is the fulfilling of the law He coÌ„firmeth this sentence when hée sayeth that the faithfull haue ben so taught froÌ„ the beginning for by these words he sheweth that this definition which he giueth ought not to séeme straunge vnto them 12 Not as Caine. Another confirmatiâ—â— is taken of the contrarie because hatred raiâ—â—neth in the reprobate and children of the dâ—uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dowâ—â— Caine as an example In the meane time 〈◊〉 maketh to their comfort as he concludeth at 〈◊〉 last Meruaile not if the world hate you This exposition is to be diligently noted for in the manner of life men are alwaies deceiued because they place holinesse in figured workes while they tormeÌ„t themselues with trifles they thinke they are twice acceptable to God Euen as Monkes doe proudly tearme theyr kinde of life the state of perfection And in Poperie there is not thought anie other worship of God then that filth of superstitions But the Apostle doth especially shew that we are approued of God if we loue oâ—eâ—â—â—other Againe that the diuell raigneth where hatred grudge enuie and displeasures dooeth raign Yet it is together to be kept in memorie that I touched of late that brotherly loue because it ariseth of the loue of GOD as the effect of the cause is not separated from it but rather is commended of Iohn for this cause for that it is an approouing of our holynesse before GOD. When he sayeth that Caine was by this cause enforced to the slaying of his Brother because his owne works were euill Hée meaneth that which I haue noted alreadie that where wickednesse beareth the swaie hatred possesseth all the partes of life Hée maketh mention of the iust works of Abel that we may learne to beare it paciently if the world prouoked with no iniury doe hate vs without cause 14 Wee knowe that wee are translated from death to life because we loue the bretheren He that loueth not his brother abideth in death 15 Euerie one that hateth his brother is a manslayer you know that no manslayer hath eternall life abiding in him 16 By this haue wee knowen loue because hee layde downe his lyfe for vs and we ought to lay downe our liues for the bretheren 17 If anie man haue this worldes good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him 18 My little children let vs not loue in word and tongue but in deede and truth 14 HE commendeth loue vnto vs by an excellent speach because it is a testimonie of our being deliuered from death to lyfe Wherevpon it followeth that if wée loue our bretheren we are happie and if wée hate them we are miserable Ther is no man that dooth not desire to escape and to be delyuered from death therefore they must néede be more then blinde who by fostering of hatred doo willingly pamper their own death Further when the apostle saith that by loue it is knowen that we haue passed into life he meaneth not that man is his own deliuerer as if by louing the bretheren hée deliuered himselfe from death obtained life for himselfe For he dooth not dispute héere of the cause of saluation but séeing loue is the principall fruite of the spirite it is also a certaine note of regeneration Therfore the Apostle reasoneth from the signe and not from the cause For because no man doth truely loue the brethren except he which is regenerate by the spirit Hence it is rightly gathered that the spirite of God which is lyfe dooth dwell in them that loue the bretheren But one should therevpon preposterously inferre that lyfe is attained vnto by loue séeing loue by order is the later This Argument should haue more coulour if loue make vs more assured of our life that then the assurance of saluation doth consist in act But the answere therof is also easie For albeit that faith is confirmed by al the graces of god as by helps yet it ceaseth not to haue his foundation in the onely frée mercie of God For example when we inioy the light we are sure that the Sunne shineth if the Sunne giue his beams into the place wherin we are we haue a certaine more cléere sight
but yet albeit the visible beames doe not pearce through vnto vs in this same we are satisfied that the Sun yéeldeth out the vse of his shining vnto vs. So after that our fayth is established in Christ certayne thinges maye come to passe which maye helpe it yet in the meane time it resteth in the alone grace of Iesus Christ 15 Is a manslayer To the end hée maye stirre vs the more vnto loue he sheweth how detestable a thing before God hatred is Ther is no man but he abhorreth man slaughter yea wée al hold the verie name to be execrable And the apostle sheweth that they are al manslayers which hate theyr bretheren Hée coulde not speake anie thing more bitterlie and yet this is not hyperbolical For whō we hate we could affoord that he perished And it is no matter if one kéepe his hands from the euill For the verie desire is condempned before God as much as is the practise Yea also when we our selues do not desire to do hurt if yet we desire that some euil may come vnto our brother from other wher euen then also we are manslaiers Therfore the Apostle doeth define the matter euen as it is where he giueth the name of manslaughter to hatred Wherby is conuinced the foolishnesse of men because when they doe euen loath the name they make almost no account of the fault it selfe And whence is that Euen because the outward face of things doth occupie all our sences before God the inwarde affection is regarded Wherefore least anye doe anye more lessen so excéeding an euill let vs learne to call backe our iudgements to the iudgement feate of God 16 By this wee knowe Now he sheweth what is true loue For it were not inoughe to prayse it excepte the power of it were knowen And hée setteth forth a perfect rule of loue in the example of Christ because in not sparing his owne lyfe hée made it knowen howe much hée loued vs. Therefore hée biddeth vs labour to this point The summe is that therein is our loue commended if wée transferre the loue of our selues vnto our bretheren So as euerie one after a sorte forgetting himselfe take care for others It is indéede most certaine that wée are not farre vnlyke vnto Christ but the Apostle doeth commend vnto vs imitation because albeit we attain not vnto him yet it is good that wée followe his steppes a farre off Indéede when the Apostle giueth counsaile to hypocrites that they cast awaye vaine boasting which bragge that they haue the fayth of Christ without brotherlye loue hée doeth shewe that excepte this desire doeth preuayle in our heartes wée haue nothing to doe with Christ Neyther yet as I sayde doeth hée so set before vs the loue of Christ that hée requireth an equall loue of vs. For what shoulde that bée else but a driuing of all at once to desperation But so he will haue our affections framed that wée maye desire to bestowe both our life and death first to the glorie of God and then to the good of our neighbour There is another difference betwixt vs and Christ that there cannot bée the same power of our death For neither is the wrath of God pacified by our bloud nor lyfe attayned vnto by our death nor the debt of others is paide But the Apostle by this comparison did not respect what was the end or effect of the death of Christ but he onelye woulde that our lyfe should be conformed to his example 17 If anie haue this worlds good Nowe he preacheth of the common offices of loue which procéed from that chiefe fountaine that is when we are prepared to reache out our selues euen vnto death for our brethren Albeit he séemeth to reason from the more to the lesse For he that refuseth to ease the want of his brother with his good while his life is not touched much lesse will he bestowe his lyfe Therefore hée denyeth that there is loue in vs if we leaue our bretheren destitute of our helpe But he accompteth so highly of externall liberalitie that together he sheweth most fitly what is the true way to do well what kinde of affectiō ought to guide the same Let therfore this be the first proposition That no man doth truly loue the brethren but hée wil shew forth the same in effect as oft as occasion doth require Another how much riches anie man hath accordingly he is bound to reléeue the brethren because the Lord by this meanes doth minister vnto vs matter to exercise our loue The third that euery ones necessitie is to be cōsidered because as euerye one néedeth meate drinke or anye other thing wherof we haue store he doeth euen so craue our duetie The fourth that ther is no liberality doth please god except it be ioyned Te Sumpatheia to a cōpassion many séeme to be liberall which yet are not anye whit touched with the miseries of their brethren But the Apostle biddeth vs to open our bowells which is done when wée put vpon vs almost the same féeling that we may bewaile together the euills of others no other waies then as our owne The loue of God Heare the question is of the loue of brethren Therfore why doth he name the loue of God Verily the principle must be kept that it cannot be but it is the loue of God shoulde beget in vs the loue of our bretheren And by this meanes God taketh an experience of our loue towardes him while he commaundeth vs to loue men for his sake as it is in the 16. Psalme My dooing well extendeth not vnto thée but my will and my desire is vnto the Saints which are in the earth 18 Let vs not loue in word Ther is a granting in this first part For we cannot loue onely with the tongue but because manye doe fasly boast of this the Apostle giueth the name of the thing to their dissimulation as vseth often to be done Albeit in the other part he reproueth their vanitie when he denieth that it is the truth except it be in déede For thus the words are to be resolued let vs not professe with tongue that we loue but let vs approue it by déede because this is the ryght condition of loue 19 And by this we know that we are of the truth shal perswade our hearts before him 20 But if our heartes accuse vs truely God is greater then our hearts knoweth all things 21 Beloued if our hearts accuse vs not wee haue trust towards God 22 And if we aske anie thing we receiue it of him because we keepe his commandements and doe those things that are pleasaunt before him 19 HE taketh the name of Truth héere in another sence but it is an excellent giuing of a name that if we loue our bretheren truely we haue héereby a testimonie that we are borne of God who is the truth or that the truth of God hath place in vs. But let vs alwayes remember that we haue not
sâ—crete Againe forasmuch as Christ is giueâ— vnto vs for our sanctification doeth brinâ— also with him the spirit of regeneration Finaâ—ly forasmuch as hée doth ingrafte vs into hâ—â— bodie this also is another reason whâ— no man can haue faith vnlesse he be borne 〈◊〉 God Doth loue him which is begotten Augustine and certaine other of the olde writers did drawe this vnto Christ but falsly Foâ— vnder the singular number the Apostle nâ—teth all the faithfull And the Text doetâ— plainely shew that he hath no other purpose but that he may deriue mutuall loue towardeâ— the brethren from faith as from the fountaine And the argument is taken from the common order of nature But he transferreth that vnto God which is séene in men And it is to be noted that the Apostle doeth not therefore speake of the faithfull onely passing by them which are without because they onely are to be beloued and that no care or consideration is to be had of the other but he doeth teach vs by this instruction to loue al men without exception séeing he doth bidde vs to beginne â—ith the godly 2 In this we knowe In these wordes â—e briefly sheweth what is true loue to wit â—hat which is referred vnto God Hetherto he â—ath taught that the true loue of God is no â—here but where the bretheren are loued alâ—o because this is a perpetual effect And now â—e teacheth that men are loued aright and in â—rder when as God hath the first place And â—his definition is necessarie For it commeth â—ften to passe that we doe loue men without God as prophane and carnal friendship doth â—end to no other end then to priuate commoâ—itie or other vaine respectes Therefore as â—efore he vrged the effect so now he vrgeth yeâ—ause For his meaning is that mutuall loue â—â—e so had in account among vs that God bée preferred He ioyneth with the loue of God the obseruation of the lawe and worthely For séeing we loue God as the Father and Lord it cannot be but that reuerence bée ioyned with loue Further God cannot be separated from himselfe Therefore séeing hée is the fountaine of all iustice and vprightnesse it is necessarie that he which loueth him doe frame all his affections to the obedience of righteousnesse Therefore the loue of God is no idle thing But we gather also out of this place what is the true obseruation of the lawe For if we obeye God in kéeping his commaundementes inforced onely by feare we are far of from true obedience Therefore this is first that our harts do auow theÌ„selues vnto God in a frée reuerence and then let the life bée framed vnto the rule of the Lawe This is the meaning of Moses Deu. 10.12 When in gathering the summe of the lawe hée sayth Israel what doeth the Lorde thy God require of thée but that thou loue him and obey him 3 His commaundements are not greeuous This is added least the hardnesse as it commeth to passe doe disable or diminish our indeauour For they which enter a godly and holye life with a chéerefull minde and great zeale and after hauing experience of their owne inabilitie doe waxe slowe Therfore Iohn that he maye stirre vp our indeauours denieth that the commaundements of God are gréeuous But it may be obiected on the contrary that we haue experience of a far other thing and the Scripture doth also witnesse that the yoke of the lawe is not to bée borne Act. 15.10 The reason also is manyfest For séeing the denying of our selues is as it were an entraunce to kéepe the Lawe shal we say that it is an easie thing for a man to deny himselfe Yea rather for as much as the lawe is spirituall as Paul teacheth Rom. 7.14 we are nothing but flesh there must needs be a great strife betwixt vs the lawe of God I answere that this hardnesse is not of the nature of the Lawe but of the fault of our faith which Paule also plainelye expresseth because after that he sayd that it is impossible for the law to giue vs righteousnes he by and by layeth the fault vpon the flesh This answere doth very wel reconcile the sentences of Paul and Dauid which in shew doe séeme much to differ Paul maketh the lawe the minister of death he saith it worketh nothing but the wrath of God 2. Cor. 3.7 that it was giuen that sinne might increase Rom. 4.15 that it liueth that it may slaie vs. Rom. 7.10 and 13. Dauid contrarily saith that it is swéeter vnto him then honnie and more to bée desired then golde Psalme 19.9 Among other praises thereof hée setteth these that it chéereth the heartes it conuerteth vnto the Lorde and quickneth But Paule compareth the law with the corrupt nature of man Hence is that greate conflict But Dauid teacheth howe they are affected whome God hath begotten agayne with his Spirite Hence is that swéetnesse and delight whereof the flesh tasteth not Neither truely hath Iohn ouerpassed this distinction For least anie should take this generally that the commaundements of God are not gréeuous hée restraineth it to the children of God Whereby he signifieth that this is brought to passe by the power of the spirit that it is not gréeuous vnto vs nor troublesome to obey God Yet the question séemeth not as yet to be altogether answered For the faithfull howsoeuer they be gouerned by the spirit of God yet they abide a hard coÌ„bat with their flesh and although they sweate yet they scarce frame themselues vnto theyr duetie by the halfe part Yea rather being set as it were betwéene the sacrifice the alter as the saying is they doe almost faint vnder the burthen We doe sée how that Paule doeth sigh that he is holden prisoner and doth crie out that he is vnhappie because he cannot serue God fréely I aunswere that the lawe is called easie forasmuch as being indued with heuenlye vertue we doe ouercome the desires of the flesh For howsoeuer the flesh doth rebell yet the faithfull doe féele that they are delighted so much in no other thing as that they maye followe God Moreouer it is to be noted that Iohn doeth not speake of the bare law which conteineth nothing besides the commaundements but that he ioyneth with all the fatherlye kindnesse of God whereby the rigour of the lawe is mittigated Therefore séeing wée knowe that wée are mercifullye pardoned of the Lorde if our workes doe not satisfie the lawe that doth make vs a greate deale readyer vnto obedience as it is in Psalme 130.4 There is mercie with thée that thou maist bée feared Hence then is the easinesse of the kéeping the Lawe that the faithfull staide vp by forgiuenesse if in anye point they faile doe not despaire In the meane time the Apostle warneth vs that wée must striue that wée may serue the Lord. For the whole worlde doeth stande agaynst vs least wée shoulde goe forwarde whether God calleth vs. Therefore hée in effect shall kéepe
our faith that we maye be assured that in our owne cause we shal neuer take the repulse In the meane time the Apostle dooth exhort vs that one of vs be mutuallye carefull for the safetie of another And again he willeth that the falls of our bretheren be vnto vs prouocations to pray And in truth this hardnesse were passing great to be touched with no sense of compassion when wée sée the soules which are redéemed with the bloud of Christ perish And he sheweth that there is a remedie at hand whereby bretheren may helpe their bretheren He shall giue life he saith to him that is readie to perish that shall pray for him Albeit the word He shall giue may be referred to God as if it had bene sayde God shall graunt the life of our bretheren to our prayers But the sense shall be one still that so farre foorth the prayers of the faithfull are auaileable that they maye deliuer a brother from death If thou doost vnderstande it of man that he dooth giue life vnto his brother the speach will be hyperbolicall yet it will containe no vnseemly thing For that which is giuen vnto vs by the free grace of god yea that which for our sake is graunted vnto others we are sayd to giue vnto others So great a profite ought not to mooue vs a lyttle to pray that our bretherens sins may be forgiuen them And when the Apostle cōmendeth vnto vs Sumpathian a compassion he dooth withall admonish how much we are to take héede of crueltie in condemning our bretheren and too much sharpnesse in despairing of their safetie A sinne not vnto death Least immediately we cast away all hope of their safetye which sinne he sheweth that God dooth not so seuerely punish their faults that therfore he dooth vtterly cast them off Wherevppon it dooth follow that we must take them for bretheren séeing the Lord dooth receiue them in the accompt of children But he denieth that they are sinnes vnto death not onelye wherein the Saints doo daily offend but also if at any time it come to passe that they grieuously prouoke the wrath of God For so long as there remayneth place to forgiuenesse death dooth not yet wholly raigne And yet the Apostle dooth not héere distinguish betwixte veniall and deadly sin as afterwards was commonly done For that distinction which preuayled in the Papacie is most vnsauorie The Sorbonnists acknowledge almost no sinne to be deadly except wherein there appeareth such grose vncleannesse that it may be felt with hands So amongst veniall sinnes they accompt the most horrible filthinesse which lurketh in the minde Finally all the fruites of originall sin so that they breake not out into externall acte they thinke to be done away with a light sprinkling of holy water And what maruell when they doo not accompt the blasphemous doubtings of the grace of God and whatsoeuer lusts and concupiscences to be sinne so that the consent be not withall If the minde of man be shaken with vnbeléefe if impatience doo prouoke him that he murmure agaynst God how much soeuer monstrous lusts doo mooue him all this is lighter with the papists then that he be ouertaken in sinne at the least after baptisme Therefore it is no maruel if of greuous offences they can make venial sins for they weigh thē with their own not with the ballance of god But among the faithful this principle must be vndoubted that whatsoeuer is cōtrary to the law of god is sin that deadly by his own nature For where the trāsgressiō of the law is ther is sin death Then what shall be the sense of the apostles words He denieth those sinnes to be deadly which albeit they are worthie of death Yet God dooth not so seuerely punish them Therefore he dooth not weigh the sinnes in themselues but he iudgeth of them according to the fatherly kindnesse of God which pardoneth the guiltinesse where yet there was offence Finally he dooth not giue thē ouer to death that God hath restored to life by raising them againe albeit they letted not why they should not haue ben shut out from life There is a sinne vnto death I haue sayd alreadie that sinne is called so whereto there is lefte no hope of forgiuenes But it is demaunded what manner of sinne that is For it must néedes be very gréeuous which God so seuerely punisheth It may be gathered by the course of the text that the fall was not in part as they say nor the transgression of one precept but a generall falling away where by men doo vtterlye estraunge themselues from God For the apostle addeth afterwards that the sonnes of God doo not sinne that is that they forsake not God and giue ouer and imbondage themselues whollye vnto Sathan It is no meruaile if such a fallyng awaye be a deadly sinne For God dooth neuer so depriue his children of the grace of his spirite but that they receiue some sparke of godlynesse Therefore they must néedes be reprobates and giuen ouer vnto death who so fall awaie that they cast away the feare of God If anie aske whether the waie of saluation be shut vp against their repentaunce The answere is readie That séeing they are giuen ouer vnto a reprobate sence and destitute of the holy Ghost they can doe no other thing then runne headlong into worse and adde sinne vnto sinne Further séeing sinne or blasphemie against the Spirit doth continually drawe with it such a falling awaie there is no doubt but it is noted heere But it is asked againe by what markes we may know that the fall of man is deadly For except there were certaine knowledge of that thing the Apostle shuld except in vaine that we must not praie for that kinde of sinne Therefore it shall bée lawfull sometimes to determine whether he be past hope that hath falne or that there be yet place to recouerie I graunt indéed that that is true and it is proued without controuersie by this place But because this cōmeth but seldly to passe god commending the infinit riches of his grace commandeth vs by his example to be merciful the iudgement of eternall death is not rashly to be giuen vppon anie man rather loue dooth incline vs to hope well But if the desperate wickednesse of some men doo appeare vnto vs no otherwise then if the Lord did poynt it out with the finger there is not why we shoulde striue with the iust iudgement of God or desire to be more fauorable then he 17 Euery vnrighteousnesse This place may be expoūded diuersly for if thou resolue it into the contrarie part the sense shall not be amisse thus Albeit all vnrighteousnesse is sinne yet ther is some sin not vnto death Another sense would also likewise agrée Because sinne is all vnrighteousnesse therevppon it followeth that there is some sinne not vnto death Others take All vnrighteousnes for whole vnrighteousnesse as if the Apostle should haue said that the sinne whereof
bée accordingly pure holy and full of lyght In him there is no darkenesse This manner and kinde of speaking which is héere vsed is verye familiar with Iohn that hée maye amplyfie by a contrary deniall that which hée hath before affirmed Therefore the sense is That GOD is such a lyght as that hée admitteth no darknesse at all Wherevpon it followeth that hée dooth continuallye hate an euill conscience and a defiled lewde and wicked lyfe and conuersation whatsoeuer doth sauour of darknesse 6 If we saie It is an argument of repugnaunces whilest he gathereth that they are straungers from God which walke in darkenesse yet this whole doctrine doth depend vppon a more high principle that is that GOD doth sanctifie his children For it is not indéede a bare precepte whereby he doth require of vs an holy life but rather he sheweth that the grace of Christ is also effectuall vnto this that the darknesse béeing driuen awaie it may kindle the lyght of God in vs. As if he should haue sayd whereas God doth communicate himselfe with vs it is no vaine counterfait but it is of necessitie that the power and effect of this societie doe shew forth in our life or else the profession of the Gospell shall be counterfait Wheras he addeth We doe not the truth It is as much as if he shoulde haue sayde we doe not truly or we haue not in estimation that which is true and right And it is that manner of speaking which I noted first to be in plentifull vse with him 7 But if we walke in the light Now hée saith that this is a certaine marke of our coniunction with God if we be made lyke vnto him not that the purenesse of life dooe reconcile God vnto vs as the first cause but the Apostle meaneth that by the effect it is apparant that we are knit vnto God if his purenesse doe shine in vs. And indéede so is the matter that wheresoeuer God doeth come all things are so fully replenished with his holynesse that wipeth awaie all vncleannesse but without him wée haue nothing but vncleannesse darknesse Hence it appeareth that no man liueth well except also he cleaue fast vnto God Where he sayth that we haue fellowshippe one with another it is not simplie referred to men but he placeth God on the one parte and vs on the other Yet it may bée demaunded what man canne so expresse the light of God in his lyfe that this lykenesse which Iohn requyreth maye bée apparaunt for by this meanes it must néedes be that he is altogether cleane and without darknesse I answere that these kinde of spéeches are to be fitted to the capacitie of men Therefore he is sayd to bée lyke vnto GOD that doeth aspire vnto his similitude howe farre so euer yet he be from the same And no example is to be fetched else where then from this present place Hee walketh in darknesse Whosoeuer is not guided by the feare of God nor in a pure conscience respecteth this end that wholy giuing himselfe to God he doth studie to promote his glorie Therefore on the contrarie he that in the sincere affection of his hart conforming his lyfe and all the partes of it to the feare and obedience of God doth purely worshippe him albeit he faile in manye things and to moane vnder the burthen of the flesh hée is taken to walke in the light because he holdeth the right waie It is therfore the alone vprightnesse of conscience which doth discerne betwéene light and darknesse And the bloud of Iesus Christ After hée hath taught of what manner is the bonde of our vnitie with God hée also sheweth the fruit that issueth from thence that is that then our sinnes are fréely forgiuen vs. And this is that blessednesse which Dauid describeth in the 32. Psalme That we may know our selues to be most miserable vntil we being regenerate by the spirit of God do serue him in a cleane heart For what canne be thought more miserable then man whom god hath in hatred abhomination Vpon whom together doth rest the wrath of God eternal death This is a place worthy noting whēc◠we first learne that then the satisfaction gotten by the death of Christ doth properly belong vnto vs whē we imbrace righteousnes with a right purpose of heart For Christ is not a redéemer but vnto them who béeing tourned from iniquitie do lead a newe life Wherfore if we desire to haue God mercifull vnto vs that he may forgiue our sinnes we must not excuse our selues Finally from repentance remissiō of sins cānot be separate neither can our consciences haue peace with god where the feare of God doth not beare rule Secondly this place doth teach that the frée forgiuenes of sinnes is not once onely giuen vnto vs but that this benefit remaineth perpetually in the Church and is daily offered to the faythfull For the Apostle doth héere speake to the faithfull as in truth there was neuer anie nor euer shall be which can otherwise please God séeing all are holden with guiltinesse before God For whatsoeuer kinde of desire to doe well be in vs we alwaies goe vnperfectly to the Lord. Further whatsoeuer is an halfe part deserueth no praise with God Wée againe in the meane time do reiect our selues from the grace of God as much as lieth in vs. So it cōmeth to passe that all the Saints haue néed of daily forgiuenes of sins because that this onely doth continue vs in the houshold of God Where he saith From all sinne he doth signifie that by many meanes we are guilty before God as indéede there is no man that is not defiled with very many sinnes But hée teacheth that no sinnes doo hinder the righteous and such as feare God wherby they may the lesse please God He also sheweth the way to obtaine forgiuenesse and the cause of our being made cleane that is because Christ hath purged our sinnes with his bloud But he affirmeth that all the godly shall vndoubtedly be pertakers of this being made cleane from sinne This whole part of doctrine hath bene wickedly corrupted of the Schoolemen for they fain that the frée pardon of sinnes is onely giuen vnto vs in Baptisme they doe graunt that there onely the bloud of Christ is effectuall But after Baptisme they teach that we are no otherwise reconciled to God then by satisfactions And héere they leaue indéede some part to the bloud of Christ but when they ascribe vnto workes commendation and power to satisfie for sinnes and to please God but in the least measure they doo wholly ouerthrow that which Iohn saith héere For these wil neuer agrée betwéen thēselues That we are purged by the bloud of Christ and that workes are cleansings from sinne because Iohn here assigneth not the one halfe but the whole to the bloud of Christ This therefore is the summe that the faithfull doo certainly assure themselues that they are accepted with God because he is
pacified towardes them by the Sacrifice of the death of Christ Wherefore the power and effect of all these resteth in the onely bloude of Christ Whereby is refelled the Papists most horrible inuention of Indulgences for as if the bloud of Christ were not sufficient they require also the bloud and merites of Martyrs to be an help And yet this blasphemie amongest them spreadeth further for when their keyes in which they holde that remission of â—ins is included are coyned partly of the bloude and merits of martirs and partly of the works of superrogation with which euerye sinner â—oth redéeme himselfe there remaineth to theÌ„ no remission of sinnes which doth not derogate from the bloude of Christ For if theyr doctrine should haue place then shall not the â—loud of Christ purge vs but shal onely conâ—urre as an help in part And by this meane â—he consciences shal hang in doubt which the Apostle commaundeth héere to rest in a weâ—â—â—ssuraunce 8 If we say that wee haue no sinne wee deceiue our selues and the Truth is not in vs. 9 If we confesse our sinnes hee is faithfull and iust that hee maye forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 10 If we say we haue no sinne we make him a lier and his word is not in vs. NOW he commendeth that grace by necessitie For because no man is frée from sinne he sheweth that we are all cast away and without hope of remedie except the Lord doo help vs by the way of forgiuenesse This is the reason why he so vehemently vrgeth that no man is innocent that all maye the better knowe that they haue néede of mercye which maye deliuer them from banishment and so they might the more be stirred vp to the obtayning of this same so necessarye a good By the name of sinne is noted not onelye a wicked and defiled inclination but the fault which doth truely make vs guiltie before GOD. Further séeing the speach is generall it followeth that none of the Saints which are which were or which shall be are exempted from this number Wherefore Augustine dooth excéeding fitlie refell the cauill of the Pelagians with this testimonie and dooth also wiselye weigh that the confession of guyltinesse is required not for humilities sake but lest in lying we deceiue our selues When he addeth The truth is not in vs. After his manner he confirmeth the former sentence by rehearsing it againe albeit it is not a simple rehearsing as other where but he sayth they are deceiued because they glorie in lying 9 If wee confesse Againe hée promiseth the faythfull that GOD will be fauourable vnto them so that they acknowledge themselues to be sinners For it is a most excellent thing that wée bée certainlye perswaded that there is a readie and prepared Reconciliation for vs with GOD when we haue sinned otherwise wée continually beare Hell shutte vp within vs. Few indéede doo weigh this howe miserable and vnhappie a thing the wauering and vnquietetnesse of mans conscience is But so the case standeth with vs that hell dooth raigne where ther is not peace with God How much more ought we to imbrace this promise with all our heart which offereth assured forgiuenesse to all that doe confesse their sinnes Further he teacheth that it is founded vppon the faith and righteousnesse of God because God who hath promised is true and plaine for they that thinke he is called iust because he doeth iustifie vs freely in my iudgement do reason too subtilly For this iustice depeÌ„deth of faith but each of them is anexed to the promise for otherwise God may be iust yet deale with vs in most high iustice but because he hath bound himselfe to vs by his word he will not be taken for iust except hée doe forgiue But this confession when it is referred to God requireth a sincere affection of the heart and the heart cannot speak to God without newnesse of lyfe Therefore it doeth containe in it true repentance God indéede forgiueth fréely but so that his easines to mercie be not an intisement to sinne Shall cleanse vs. The word of purging séemeth to be taken in another sence then before For he said we were cleansed by the bloud of Christ because by his benefit our sins are not laid to our charge But now after that he hath spoken of forgiuenesse he addeth also the God doth purge vs from vnrighteousnes that this second member may be diuers from the â—â—rst So he signifieth that a double fruit doth arise to vs of confession that God being pacified with the sacrifice of Christ doth forgiue vs and the he doth correct and amend vs. If anie man obiect the while we are in this world we are neuer purged froÌ„ all vnrighteousnesse as much as belongeth to reformatioÌ„ it is true indéede but Iohn doth not teach what God doth now perfect in vs. He is faithful he saith that he may make vs cleane that is not to day nor to morow For as long as we are coÌ„passed about with flesh we must be in continual going forward But that which he hath once begun he doth dayly proceede to do till at the last he doth performe it So Paule saith That we are elect that we may appeare before God wtout reproofe Eph. 1.4 and else where that the church is cleansed that it may be without spot or wrinkle Eph. 5.27 Albeit if anie had rather interpret this place otherwise as if he spake one thing twice I leaue it frée 10 Wee make him a lyar Hée goeth further that they blaspheame GOD which claime purenesse vnto themselues For we sée howe that euerie where hée condempneth all mankinde of sinne Wherefore hée entereth battayle with God whosoeuer séeketh to shunne this determination and doth reproue him of a lye as if he did presse them that deserued it not For confirmation sake he addeth that His word is not in vs. As if he shuld haue sayde that we cast aside that his so excellent doctrine which includeth all vnder guiltinesse Wherevpon we gather that then we haue rightly profited in the worde of the Lord when we are truely humbled that mourning vnder the burden of our sinnes we learne to flye to the mercie of God and rest our selues no other where then in the fatherly frée mercie of God Chap. 2. 1 LIttle children these things I write vnto you that you sinne not but if any man sinne we haue an aduocate with the Father Iesus Christ the righteous 2 And hee is the propitiation for our sinnes and not for ours onelye but also of the whole world THis is not onely a briefe rehearsing of the former doctrine but almost a sum of the whole Gospell That we abstaine from sinne and yet because we are alwaies subiect to the iudgement of GOD wée are certaine that Christ doth make intercession with the sacrifice of his death that he maye reconcile the Father vnto vs. In the meane also he vseth a predication least anie man