vnto vs if we leane vnto workes which haue nothing in themselues but matter of trembling Therefore the faithfull come to the throne of God no other waies then trusting in the mediation of Christ But because the loue of God is euer ioyned with faith to the end that the Apostle may the more dazle the hypocrites he depriueth â—hem of this singuler priueledge which God â—ouchsafeth his children that is least they â—hould thinke to haue entrance to God with â—heir praiers When he saith Because wee keepe his commandements he dooth not mean that our confidence in praying is grounded vpon our workes but this onely he vrgeth that godlinesse and the sincere worshippe of God cannot be seperate from faith And it ought not to séem absurd that he vseth a causall note albeit he dooth not reason of the cause for an inseperable accident vseth sometimes to be put for the cause As if one should saye because the Sun at noonetide doth shine aboue vs that there is then more heat yet it dooeth not followe that heate ariseth of the light 23 And this is his commaundement that wee beleeue in the name of his sonne Iesus Christ loue one an other as he gaue vs commaundement 24 Hee that keepeth his commaundements abideth in him and hee in him And by this we knowe that hee abideth in vs by the spirite which he hath giuen vs. 23 ANd this is his commandement Againe he applieth a generall sentence to his purpose The effect is that wée are at such disagréement with God that wée are driuen from his presence excepte we are knit together by brotherly loue among our selues Albeit he dooth not héere commende loue alone as before but he ioyneth it as a companion and handmaide of Faith The schoolemen depraue these wordes with theyr own deuices as if we obtained fréedome to pray partly by faith and partly by works Wher Iohn requireth this to the right manner of praying that we kéepe the commaundements of God and after teacheth that this perfourmaunce standeth in faith and Loue they gather that the assurance of praying must be gathered of these two But I haue sundry times already shewed that héere is not handled from whence or by what means men get this vnto themselues that they dare call vpon God For héere the question is not of the cause or dignitie Iohn onely sheweth that God vouchsafeth the honour and priuiledge of his conference to none but to his children and those that indéede are regenerate by his spirite Therfore this is the course of spéech where the reuerence and feare of God doth not beare the swaie it cannot be the God shuld heare vs. But if our purpose be to obey his precepts we must consider what hée commandeth But he doth not separate fayth from loue but he requireth each of vs as if it were in one fellowship And this is the reason why he hath put Commandement in the singular number But this place is verie excellent because he sheweth as plainely as briefly wherein consisteth the whole perfection of an holy lyfe There is no cause why we shuld alleadge hardnesse when God doth not carie vs about by long by walks but setteth down vnto vs simple and in one word what pleaseth him Adde moreouer that in this shortnesse there is no darknesse bicause he sheweth vs plainly the beginning end to liue wel and because héere is onely mention of brotherly loue passing by the loue of God the reson is as we haue sayd els where that brotherly loue as it issueth from the alone loue of God so is it a certaine and true proofe thereof In the name of his son The name hath respect to the preaching this relation is to be noted because few vnderstaÌ„d what it is to beléeue in Christ By this spéech is easie to gather that this onely is a true faith which imbraceth Christ for such a one as he is preached in the Gospel Whereon also it commeth to passe that there is no fayth without Doctrine as Paule also teacheth Rom. 10.14 And this also together is to be noted that the Apostle includeth faith in the knowledge of Christ For he is the liuely image of the father and in him are hid all the treasures of wisedome and knowledge Wherefore so soone as euer we decline from him wée canne doe nothing but wander in errour 23 He that keepeth his commaundements He confirmeth that which he had sayd before That the fellowshippe which we haue with God is manifest by that meanes if we loue one another Not that the fellowshippe beginneth there but because it cannot be idle and without his effect whersoeuer it doth begin to haue a being And he proueth that by a reson annexed because God doth not abide in vs except his spirit doe dwell in vs. But his spirit wheresoeuer he is it is of necessitie that he shew forth his force power in working Whence it is easie to gather that no other remaine in God and are vnited vnto him except such as kéep his commandements When therfore he saith And in this we know And the note of coupling together for that it is put for the rendering of a cause is as much as for or because But the circumstaunce of the present cause must be weighed For albeit this sentence agrée in words with that of Paule Rom. 8.15 where he saith that the spirite beareth witnesse in our hearts that wée are the Children of God and that by him we crye Abba Father yet in the sense there is some difference For Paul speaketh of the assuraunce of frée adoption which the Spirite of God sealeth vp in our heartes and Iohn héere hath respect to the effects which the spirite dwelling in vs dooth bring foorth As Paule also himselfe when he saith that they are the Children of God which are ledde by the Spirite of God For there also he disputeth of the mortifieng of the flesh and newnesse of life This is the effect that thereby it is manifest whether we are the Children of God if his Spirite doo rule and gouerne our life In the meane time Iohn teacheth whatsoeuer good workes is in vs that it commeth from the grace of the Spirite and that this Spirite is not gotten by our own righteousnesse but is fréely giuen vnto vs. Chap. 4. 1 BEloued beleeue not euery spirite but trie the spirits whether they be of God or no because many false Prophets are gone out into the world 2 In this knowe ye the spirit of God euerie spirite which confesseth that Iesus Christ is come in the flesh is of God 3 And euerie spirite which confesseth not that Iesus Christ is come in the flesh is not of God and this is of that Antichrist of whom ye haue heard that he should come and euen now he is in the world HE commeth againe to the former doctrine which he had handeled in the seconde Chapter For manye as vseth to bée done in newe matters did abuse the name of
to them which haue alreadie beleeued that they may more stedfastly and certainly beléeue and so may enioye the full assuraunce of eternal life Therfore this is the vse of the doctrine not onelye that he may beginne the ignorant in Christ but also that he may more more cōfirm those which are alredie taught Therfore we must euery day diligently indeuour to learn that our faith may increase all our life long For both many remnaunts of vnbeléefe doo as yet remaine in vs and also our faith is so weak that euen this that we doo beléeue is not yet to beléeue soundly vnles there come a greater confirmation Furthermore it is woorth the labour to note what is the true meanes to confirme faith to wit when the office and power of Christ is declared For the Apostle saith that he did write these things namely that eternall life is not to be sought anye wher els but in Christ that they which are now faithfull may beléeue that is may profitte by beléeuing Wherefore it is the duetie of a godly techer that he may confirme his hearers in the faith to set forth as much as he can the grace of Christ that being content therewith wée desire nothing els Séeing the Papists doo hide and abase this by all meanes they doo bewray by this one thing sufficiently that they haue care of nothing lesse then of the right doctrine of Faith Yea for this cause their schooles are more to be auoyded then al rocks or quick-sands because a man can scarce enter into them without vndoubted shipwrack of faith Moreouer the Apostle teacheth in this place that Christ is the proper scope of faith and that the assurance of saluation is ioyned with the faith which we haue in his name For this is the ende of beléeuing that we may be the children and heires of God 14 This is the trust He commendeth the faith whereof he spake by the fruite or he dooth shewe wherein our trust dooth chiefely consist to wit that the godly are bolde to call vpon God with a bolde courage as Paul also speaketh Ephe. 3.12 That by faith wée haue accesse vnto God with boldnesse And Rom. 8.15 that the Spirite dooeth open our mouths that we doubt not to crye Abba Father And truly if we be kept from comming to God nothing is more miserable then wée Againe so this sanctuarie may be opened for vs we shal be neuerthelesse blessed in all our miseries Yea this one thing maketh all our miseries happie that we are certainlye perswaded that God will be our deliuerer and trusting in his fatherly good will towardes vs we flye vnto him Let vs therefore holde this sentence of the Apostle that calling vppon God is the especiall triall of our faith and that God is not called vpon a right neither according vnto faith but when as wée are perswaded that our prayers shall not be in vayne For the Apostle dooth denie that they are indued with confidence which hang in doubt Whereby it appeareth that the doctrine of faith is buried and almost quenched in the Papacie where all certaintie is taken away Indéede they murmure manye prayers there and they prate much of calling vpon God but they pray bid to pray with doubtfull and wandring mindes yea they condemne this trust which the Apostle dooth necessarily require According to his will By this note hée would briefely teach what is the true rule to pray to wit when men submit their praiers vnto God Neither indéede when as the Lord did promise that he would doo whatsoeuer his should require did he graunt vnto them an vnbridled libertie to aske whatsoeuer came into their minde but he gaue thē withall a lawe to praye aright And truely there is nothing more profitable for vs then this bridle because if it be lawfull for euerie one of vs to aske whatsoeuer he list and God doo fauour our prayers we shall be very ill prouided for For we know not what is profitable yea we doo boyle with wicked and hurtfull desires But God dooth giue a double remedie that we pray not otherwise then according to the precise rule of his wil because he dooth both teach vs by his worde what he wil haue vs to aske and also he doeth appoynt his spirite our guide and gouernour which may stay our affections and not suffer them to wander without theyr boundes For we know not saith Paul what and how we ought to pray but the spirite helping our infirmities dooth stirre vp in vs vnspeakable sighings Rom. 8.26 In the meane time also we must aske at the mouth of the Lord that he will direct our praiers For God in his promises dooth set down vnto vs the lawful meanes to pray as hath ben said 15 And if we knowe The repetition is not néedlesse as in shew it séemeth For the Apostle now speciallye affirmeth that which he generally pronounced of the successe of praier that the godly do wish or desire nothing of God which they do not obtaine and when as he saith that all the prayers of the faithfull are heard he speaketh of sound and modest prayers and which are framed according to the rule of obedience For the faithfull do not runne headlong with loose raines or graunt themselues any thing but they alwayes in their praiers regard what God commandeth Therefore this is the applying of the generall doctrine to the spirituall and priuate vse of euery man that the faithfull doo not doubt that they haue God fauourable in all and euery their praiers that they may with quiet mindes waite vntill the Lord perfourme those things which they haue prayed for and so being eased of all griefe and care they cast their cares vpon God Neither yet this quietnesse and assuraunce ought to quench in vs the zeale of prayer that he which is assured of an happie successe should therefore abstaine from calling vpon God For the certaintie of faith dooth not bring foorth vntowardnesse or slacknes But the Apostle onely meaneth that euerye man be quiet minded in his necessities when he hath laid downe his gronings in the bosome of God 16 If any man shall see his brother sinne a sinne not vnto death let him aske and hee shall giue him life I say to him that sinneth not vnto death There is a sinne vnto death For that I say not that a man should pray 17 Euery vnrighteousnesse is sinne And there is a sinne not vnto death 18 We knowe that whosoeuer is borne of God sinneth not but hee that is borne of God keepeth himselfe and that wicked one toucheth him not 16 THe Apostle now extendeth further the fruite of faith whereof hée had made mention that our prayers also bée auaileable for our bretheren That was a great matter that so soone as we are in distresse God dooth louingly call vs vnto himselfe and is readie to giue vs helpe but in that he vouchsafeth to heare vs praying for others also there ariseth no small confirmation vnto
¶ The Comentaries of M. Jhon Caluin vpon the first Epistle of Sainct Ihon and vpon the Epistle of Iude wherein accordyng to the truthe of the woordes of the holie Ghost he most excellently openeth and cleareth the poinct of true iustification with GOD and sanctification by the Spirit of Christ by the effects that he bryngeth forthe in the regeneration Translated into Englishe by W. H. Psal 129 5. Thei that hate Syon shal be all ashamed and turned backward Prou 19.14 House and riches are the inheritaunce of the Fathers but a prudent wife commeth of the Lorde Psal 32 11. Be glad ye righteous and reioyce in the Lorde and bee ioyfull all ye that are true of harte ¶ Jmprinted at London by Jhon Kyngstone for Jhon Harrison the yonger To the Worshipfull my very good freend Maister VVilliam Swan of Wye in Kent and to the right Vertuous and Christian Gentlewoman Mistresse Amy Swan his Wife with all those that in the truth of a single hart loue the Lord Iesus in that Congregation 1. Tim. 4.8 W. H. wisheth plentie of those blessynges whiche haue promises of this life and the life to come IN the often consideration right deare in the Lord of the righteous a Gen. 2.17 Rom. 5.12 iudgemeÌ„t of GOD against all the sonnes of men with the infinite ouerflowinges of all b Gen. 8.21 Esa 64.6 guiltinesse before hym the many assaultes of c Gen. 3.1 1. Cro. 21.1 Sathan and daungerous inticements of our own d Rom. 8.13 harts into the waie of euill the e Deut. 32. â—8 19 20.21 Rom. 6.23 fearcenesse of the Lordes wrathe for sinne and our owne vtter f 1. Sam. 2.25 inabilitie to stande in his sight whiche causeth that the hartes of many g Psal 6.1.2.3.4 5. Math. 24.46 righteous in the feelyng of their owne wants doe euen faint before the anger of the Lorde hath in the direction of Gods Spirite giuen an hartie desire to be assured of the waie of safetie with what soeuer belongeth to the right application and continuance of the same Wherein as the Lorde hath made knowne the riches of his owne free h Ieremy 32.3 Ihon. 3.6 Rom. 5.8 Gala. 2.21 Ephe. 3.19.5.2 loue towardes his the head and alone fountaine of all eternall safetie vnto his elect so is it also plaine that by no other way or meane we haue attained vnto the free gift of grace and full reconcilement with the Lorde then by the mediation of the i Rom. 8.3 1. Tim. 3.16 sonne of God in our owne fleshe For all the counsell k Math. 3.17 Gala. 5.17 Ephe. 28. Phil. 1.6.2.13.2 Thes 2.17 Tit. 17.14 Heb. 13.21 will wisedome and power of the sonnes of men as in them selues thei are moste vncleane so must they flie before the face of the Lord and neuer be able to pleade innocencie for his Sainctes Whiche reconcilement as albeit in it self it is alsufficient for all the sonnes of men it is onely effectuall to the Lordes l Rom. 9.11.11.5.11.7 elect who in the power of an effectuall m Act. 13.39.26 18. Rom. 3 21.24.25.28.4.5 11.24 Phil 3.9 Heb. 11.14 faithe alone receiue the fauour of the Lorde with application of the promises of his grace so in the like power vnto hymself alwaies rulyng where he is had prouidyng cheefly for the n Psal 11 5. 1. Ihon. 17.4 Act. 3.13 1. Cor. 6.20 honor of his name with a ioyned care for the good of his Churche o Exo. 29.45 Leuit. 26.12 Esa 43.2 Math. 9.36.21.41 and woorking a newnesse of the whole p Ihon. 3.3 2. Cor. 5.17 man doeth onely seale vnto the soules of the Sainctes of God the assuraunce of their good estate with the Lord. For q Rom. 8.28.29 30.9.24 1. Cor 1.9.24 whosoeuer by an effectuall callyng is grafted into the Sonne of God and made a member of that bodie whereof Iesus Christ is the head is one with hym in the r Math. 12.50 Ihon. 20.7 Rom. 8.29 Heb. 2.11.12 fellowshippe of all the blessynges of the Lorde And albeit thei are onely infinite in hym who hath receiued aboue his fellowes yet according to the measure of the dispensation of his grace thei are freely giuen vnto all his elect and are assured vnto them by a most effectuall witnesse euen the Spirite of adoption and grace by whoÌ„ he dwelleth in those that bee his who as he is not without his effect so in a moste liuely and quickning power he bothe applieth and sealeth vp And as he hath appeared for vs a s 1. Sam. 2. Psal 2.6 Esa 3.6.7 Ieremy 23.5.6 Ez 34.24 King a t Heb 4.14.8.6 Heb. 5.6 â— 11 Priest and a v Deut 18.8 Act 3.11.22 1. Cor. 1 30. Collo 2.3 Iere. 23.5 45.5 Ezec. 21 26. Zach. 9.9 Prophet so the great kindnesse of the Lord is seuerally applied according to the same As in the first he hath vtterly spoiled and laied waste the power of all the enemies of his Church and iustly taken the Kingdome vnto hymself the Scepter whereof shal a Psal 45. â— neuer fade or decaie so we being cleared of all daunger and freed from the perill of all our foes are in all care conscience to confesse him our Lord alone and as true subiects of so good a King to holde our selues against Sathan and men vnto the pure obedience of his wil. Againe as he is the onely true Priest Psal 110.5 Zach. 6.13 Heb. 2.17 who is sanctified of God to offer vnto hym a most sweete Sacrifice to reconcile vs vnto hymself and as by his alone execution of this office and offeryng of hymself we haue by hym a sure peace and free entrance into the presentes of the Lorde as by hym all enmitie is doen awaie and there remaineth inaccomptable peace and fauour for euermore so we are most strongly to cast out of sight the sleightes of Sathan and all the deuises of men as moste vncleane filthinesse for euer and not to set our selues or admit others of what sorte soeuer to stande for vs in this duetie to spoyle vs of assured safetie and the Lorde Iesus of this honour that he alone and none but he is the Priest of his Churche and hath fully and alsufficiently performed whatsoeuer appertaineth to their peace for euermore And as he alone among all the Prophets of the Lorde Esa 40.11 â—1 â— Deut. 18.15 hath infinitly opened the will of God and as in him is al fulnesse of diuine wisedome Ihon. 10.11 to reueale and make knowne the will of God vnto his Churche and as what soeuer he discloseth vnto his Sainctes hath a sounde warrant to be the will of the most highest and ought to hold vs in the awe of the same so he alone hath this peculier vnto hymself to bee the moste excellent Prophet and Apostle of his Churche and that none must be vnto vs in this place but he alone and whatsoeuer doth not
proceede from him must not be held of power to binde the consciences of men 2. Cor. 2.12 In all whiche as the Lorde Iesus hath troden the Winepresse alone 2. Cor. 1.24 1. Tim. 4.1 Esa 63.3 and carried captiue for euermore what soeuer might withstande the saluation of his and by his Spirite directed vs into the light and vse of the same so in the like power of the same Spirite he sealeth vnto the consciences of men the sounde warrant of the infinite fauour of GOD in the righteousnesse of his Sonne to the free and sure enioiyng of al the rest Rom. 8.9 And as who so hath not the Spirite of Christ is none of his Gala. 5.22.23 whereby is seuered the states of men so the same Spirite is discerned by his effectes whiche because in this case thei are of two sortes it shall be profitable in a worde to weigh them a parte that in the effectuall triall of the same the children of God maie in a sounde experience of the power of Christ in their owne soules bee cheared vnto constancie in euery good duetie against Sathan and men and the vaine dissemblers Heretiques tyme seruers Epicures and carnall Gospellers with the like who swarme euery where maie if thei had eyes to see perceiue their iust cause to returne and to humble their soules vnto the obedience of the Lorde The first effecte therefore is an inwarde witnesse vnto the soule of the infinite loue and free grace of God by faith in the righteousnesse of Christ Rom. 8.16 and whereby is giuen boldnesse with an assured trust to rest vpon hym in euery distresse and to repaire vnto hym with callyng vpon his name As it is written Gala. 4.6 Because ye are Sonnes God hath sent the Spirit of his Sonne into your hartes criyng Abba Father Whiche although for a tyme it seeme to bee hid and beyng as it were raked vnder the ashes of our owne corruption yet because it is a plâ—dge of the loue of God which is not for a daie but perpetuall in his Sonne For whom he loueth Ihon. 13.1 he loueth them to the ende and working in vs an effectuall callyng Rom. 11.29 which with God is without repentaunce Rom. 8.30 it sealeth vnto vs the truthe of a sure election and so consequently that there is no feare of fallyng awaie because we rest not on any strength of our owne but vpon the resolute coÌ„tinuance of the loue of God and the infinite truth of his worde and grace The other effect is more apparaÌ„tly seen For by faith he doeth purifie the hart Acts. 15.9 Rom. 6.4 Rom. â— 5.6.7.8 causeth a true hatred and continual diying vnto sinne and daiely quickeneth vnto the obedience of the Lorde chaungeth the naturall disposition of the whole soule and body and frameth it to the will of God Psal 69.9 and worketh a feruent loue aboue all thynges vnto the Lord and to those that be his with coÌ„tinuall callyng vpon his name according to his wil. And these effectes as thei are peculier to the Spirite of Christ and haue not been in a right purpose namely for the glorie of God and the good of his in any other then in the Sainctes of God so in whom soeuer these effectes are founde though with much weakenesse Who so hath the fruites of the Spirite hath the Spirite 2. Pet. 1.10 so it be in truth and with out hypocrisie it shall euer bee founde to bee most true that where is the effectes there is the cause to whom thei belong So that by this right discernyng of the fruites of the Spirite of the Lorde Jesus and the hauyng of the same we maie truely gather that we haue hymself so as is meant in the worde of God and so are surely grafted into Christ and maie assure our hartes before him both for our selues and others what soeuer other waies our feare and feelyng be for the tyme. For if at sometymes wee maie finde that in some measure wee haue had these effectes the true fruites of a liuely faithe and so the assuraunces of our election and saluation by Christ then is there no iust cause of any feare if wee mourne vnto the repossessing of our peace againe Rom. 11.29 because the giftes and callynges of God are without repentance And if it bee obiected that wee haue felt the fauour of the Lorde but now it is gone and cleane tourned awaie as that obiection is most vntrue so to thinke on that fashion is to suppose an impossible thyng For God neuer chaungeth his owne purpose but what soeuer he hath purposed shall stand 2. Tim. 2.19 and his counsell shall take effect whatsoeuer lets be against it Wherevpon we maie rightly gather that who soeuer hath a certaine testimonie of his faithe and saluation in all his life maie be assured that it is there stil and shall bee vnto the ende although for a tyme thei feele it not nor perceiue the working of it For it doeth not followe that a little child hath no reasonable soule because he hath not the vse of it or that the Trees be dead in Winter because thei beare no fruite or that there is no Fire because there is no flame Againe Rom. 8.10 2. Cor. 5.17 Reue. 21.5 the Lorde Iesus Christ killeth in vs that is beginneth to kil in vs the whole bodie of sinne and maketh all thinges newe concernyng the qualitie thereof so that our vnderstandyng and iudgement is lightened and gouerned that it beginneth to approue of those good thynges which before it misliked our will also is cleansed to the hatred of sinne and desire of those thynges that be good and our affection beginne to flie and eschewe what is forbidden and to embrace and followe that whiche is commended of the Lorde The whiche inwarde power of the Spirite of Christ if wee feele in effect and working in our owne soule or see the care it leadeth others vnto the conclusion is infallible and plaine that wee haue faith and so consequently Jesus Christ eternall life But it is obiected how can there be assuraunce of the vndoubted fauour of the Lorde and of saluation seeyng all men are sinners not onely in that euery man is corrupted by nature but that the corrupt nature of man doth daily bryng forth effectes accordyng to the same mouynges prouocations consentynges and actions contrarie to the will of God yea seing all doe sinne The aunswere is easie that albeit euery one hath continually in hym those thynges that bee in them selues infinitely offensiue before the Lorde yet the distaunce is not so much betweene heauen and earth as the difference is great betweene sinner and sinner that is betweene hym in whom sinne raigneth and hym in whom sinne is Of the first the Apostle commaundeth such as feare God that sinne doe not raigne in them Rom. 6.12 that is haue power to leade theÌ„ with delight in the waie of euill And
hath added this for amplification sake that the faythfull may be assuredly perswaded that the redemption gotten by Christ is extended to al which shal receiue the Gospel in faith But héere is moued a questioÌ„ How the sinnes of all the world should be done away I omit the dotages of such franticke fellowes who vnder the pretence of this admit to saluation all the reprobate moreouer Sathan himselfe Such a monstrous fantasie is not worthie the refutation They that would escape this absurditie haue said that Christ suffered sufficiently for the whole world but onely effectually for the elect This solution hath commonlye preuailed in the schooles Albeit that I grant that saying to be true yet I denie that it agréeth with this place For Iohn had none other purpose then to make this good common to the whole Church Therefore vnder the word All he dooth not comprehend the reprobate but pointeth out those which together were to beléeue wer scattered into diuers parts of the worlde For then is the grace of Christ made manifest as is méet when he is preched to be the only sauing health of the world 3 And in this we knowe that wee haue knowen him if we keep his coÌ„mandements 4 He that saith I know him and kepeth not his commaundements is a lyar and the truth is not in him 5 But he that keepeth his word in him is the loue of God perfect indeed In this wee knowe that we are in him 6 He that saith that he abideth in him ought euen so to walke as he hath walked 3 AFter he hath handled the doctrine of the frée remission of sins he coÌ„meth againe to the exhortations annexed dependeth vpon it first he admonisheth that the knowledge of God which is conceiued by the Gospell is not idle but doth of it selfe bring forth obedience Afterwards he sheweth what God doth especially require of vs what is the chiefe in our life namely that we loue God That which we read héere of the effectuall knowledge of God the Scripture doth not euerye where repeate without cause for ther is nothing more common to the worlde then to draw the doctrine of godlinesse to vaine speculations After this manner was diuinitie adulterated among the sophisticall Sorbonists that of all their knowledge not so much as the least spark of godlines could appeare And vaine men euery where doo onely learn from the word of God that which they may babble out for oftentation sake Finally in all ages this was too common an euil to talk vainly of the name of God Iohn therefore chooseth this principle That the knowledge of God is effectuall Wherevpon he gathereth that they doo not know God that kéepe not his commandements Plato though greping in the darke in Phaedro and other places denieth that that excellent beautie which hée imagineth can be knowen but that it will forceably carrie a man into the admiration of it Therfore how may it be that thou canst know God be touched with no affection Neither indéede doth this procéede onely from the nature of God that we immediatelye loue him whome wée knowe but the same spirit which doth lighteÌ„ our minds doth lyke wise breath into our hartes an affection like vnto our knowledge Albeit the knowledge of God bringeth this with it the we feare loue him for neither can we acknowledge him as he sheweth himself to be Lord father except we yéelde our selues againe to him obedyent children and dutifull seruaunts Briefly the doctrine of the gospel is a liuely glasse wherin we beholding the image of God are changed into it as Paule teacheth 2. Cor. 3.18 Wherefore where there is not present a good conscieÌ„ce the shew of knowledge cannot be but vaine This is to be marked when he saith That we know that we haue knowen For he noteth that obedience of God is so knit vnto the knowledge that yet knowledge bée first in order as it is of necessitie that the cause be before the effect If we keepe his commaundements But there is no man that doth kéepe them in euerie part By that meanes then should bée no knowledge of God in the world I answere that the Apostle is not at oddes with himself When therefore he had lately set all men in guiltines before God he doth not vnderstand that they kéepe the commaundements which satisfie the lawe in all poynts which example can no where be found in the world but those which labour to conforme their life to the obedience of God so much as in regard of mans infirmitie they can For so often as the Scripture speaketh of the righteousnesse of the faithfull it is so farre off from excluding the forgiuenesse of sinnes that rather it dooth take the beginning from it Neither indéede is it to be gathered from thence that faith doeth leane vpon workes For albeit that euerie one hath the witnesse of his faith from works yet it foloweth not that it is founded there séeing that this latter proofe is added for a signe The assurance therefore of faith resteth in the alone grace of Christ but godlinesse and holinesse of life discerneth true faith from a counterfaite dead knowledge of God because this truth is in Christ as Paule saith to haue put off the old man c. 4 He that saith I know him Whereby prooueth he that they lye which boast of faith without godlinesse Verely by the contrarie because he had alredy proued that the knowledge of God is an effectuall thing For God is not knowen by a â—aâ—e imagination but when by his spirit he inwardly maketh him selfe knowen in our harts But because that many hypocrits doo vainly pamper theÌ„selues with the title of faith the Apostle doth conuince such of a lie For that which he sayth shuld be superfluous except the false vaine profession of Christianitie did rule in the mouths of many 5 But he that kepeth Now he sheweth which is the true obseruing of the law of God that is to wit to loue god This place in my iudgment is euill expounded of them which vnderstand that they truely please God which kéepe his word Rather expouÌ„d it thus To loue God with a sincere affection of hart is to kéepe his commaundements For briefly as I haue touched alreadie his purpose was to shew what god doth require of vs. The same also did Moses saye when he gathered the summe of the lawe Deut 10. Now Israel c. For the law which is spiritual doth not onely giue commandement of external things but chiefly it doth coÌ„mend vnto vs this that we loue God with our whole hart Because that here is no mention made of men it is not to be takeÌ„ for an absurd thing For brotherly loue doth alwaies issue froÌ„ the loue of God as afterwards we shall sée Whosoeuer therefore desireth to approue his life vnto God let him direct all the parts therof to this end If any obiect that there was neuer any man found that so
alwaies ben the cause of destruction to men because not being contēted with Christ they haue delighted to range beyond the simple doctrine of the gospel 26 These things I haue written vnto you The Apostle doth againe excuse it that he admonisheth them who otherwise had knowledge iudgement And this he doth that they may adioyne the iudgement of the spirite least the admonition be fruitles As if he shuld haue said I doe those things that belong to me but it is of necessitie in the meane time that the spirit of God doe guide you in al things For in vaine shall I beat your eare or rather the aire with the sounde of my voice excepte hée speake within When wée heare that hée hath written of deceyuers let vs alwayes marke that this charge doeth euer lye vppon a good and painefull Pastour not onelye that hée gather together the shéepe but also that hée roote out and driue awaie all rauening Wolues For what shall it auaile to sette abroade the pure voyce of the Gospell if wée winke at the manifest deceites of Sathan Therefore there is not anye man that canne faythfully teach the Church except he binde himselfe to represse errours if he sée anie cast abroade of the deceiuers Where he saith the annointing Which yee haue receiued of him I referre it to Christ 27 Ye haue no neede Iohn had bene to be laughed at as I sayd before if he had broched an vnprofitable doctrine He doth not therefore ascribe vnto them so much knowledge that he denie them to be Christes Schollers He onely signifieth that they are not so ignorant that they should be taught as of things vnknowen and that he did not propound anie thing which the spirit of God did not readily prompt vnto them Therefore mad men doe wickedly abuse this testimonie that they might shutte out of the Church the vse of the outward ministrie Hée saith that the faythfull are taught by the office of the spirite to kéepe those thinges that he deliuereth that they haue no néede to learne them as things vnknowen This he sayth to the ende that he may procure the more account to his doctrine while euerie one findeth his subscription written in his heart with the finger of God But séeing that euerie one vnderstandeth according to the measure of faith that faith in some is small in some meane and in none absolute hence it followeth that no man knoweth so much but that there is yet place to further going forward And then this is another profit of the doctrine that where men hold fast that is méete yet we warn thē and stir them vp that thereby they may haue a greater increase For in that Iohn testifieth that they are taught in all things by the spirit it must not be so generallye taken but restrained to the circumstance of the present place In summe he meneth nothing else but to confirme their faith while he recalleth them to the trial of the spirit who only is a fit examiner approuer of the doctrine while hée sealeth vp the same in our heartes that we may know of a truth that God speaketh For séeing that faith ought to looke vnto God he onely can be a witnesse vnto himselfe that he may perswade our hearts that the procéedeth from him which our eares receiue And that is the meaning of those wordes As it teacheth you and is the truth That is that the spirite is like a seale wherby is witnessed vnto vs the truth of GOD. Where he addeth It is not a lye This pertycular noteth out the other office of the spirit namely that he gouerneth vs by iudgement and discreation least wée bée deceiued with a lye least wée depende vncertaine and in doubt least wée shoulde bée as it were neuer in vncertaine things As he hath taught you continue He had sayd that the spirite remained in them Now he exhorteth that they remaine in his reuealation And he noteth out the manner of the Reuealation Abide saith he in Christ as the spirit hath taught you I know it is commonly otherwise expounded Abide in it that it may note out the annointing But séeing the repetition which by and by foloweth can agrée to none but vnto Christ I doubt not but here also he speaketh of Christ and the course of the Text doth require the same For the Apostle tarryeth in that point that the faythfull would kéepe sure the pure knowledge of Christ and that they striue not anie other waye to rome to God In the meane time he doth cléerely shew that the children of God are lightened of the spirit to no other ende but that they maye knowe Christ But if they shall not decline from thence he setteth forth the fruites of perseueraunce namely that they shall haue assuraunce not to be ashamed at his presence For faith is not a naked cold apprehending of Christ but a liuely effectuall féeling of his power which begetteth assurance Neither indéede could faith otherwise stand out while it is daily assailed with so many tēpests except it did both looke to the cōming of Christ being vpholdē by his power did bring a quiet state to the consciēces Further the nature of cōfidēce is most fitly exprest whē he saith the presence of Christ shal be borne wtout feare for they that securely flatter thēselues in sin turne their back vpon God find peace no where els but in the forgetfulnes of God This is the securitie of the flesh that besotteth men that being turned from God they neither loath sin nor feare death in the mene time they shun the iudgement of Christ but an holy trust disposeth it selfe into the alone sight of God Whereof it is that the godly do chéerfully looke for Christ and feare not to behold him 29 If you know that he is righteous Hée againe procéedeth to exhortations that he may after ioyne them in the whole Epistle to the doctrine By many reasons he proueth that faith must of necessitie be ioyned with an holy and a cleane life The first is that we are spiritually begotten into the similitude of Christ Wherevpon it followeth that no man is begotten of Christ but he that liueth righteously Albeit it is vncertaine whether hée meane Christ or God when he saith that they which work righteousnes are begottē of him Indéede it is an vsuall kind of speaking in the Scriptures that we are begotten of God in Christ but this other also there is an absurditie that they are begotten of Christ who are renewed by his spirit Chap. 3. 1 BEhold what loue the Father hath giuen vs that we should bee called the sonnes of God Therefore the world knoweth vs not because it knoweth not him 2 Beloued nowe wee are the sonnes of God and yet it hath not appeared what wee shall bee But wee knowe that when hee shall appeare wee shall bee lyke vnto him because wee shall see him euen as he is 3 And euerie one that hath this loue
that knowledge which the Apostle speaketh of frō loue as if from thence were to be fetched the assurance of saluation And indéede from no other where doe we knowe that we are the children of God but because he sealeth into our hearts his ful adoption by his spirit and we by faith imbrace the assured pledge thereof offered in Christ Loue therefore is an increase or inferiour helpe to the strengthning of faith and not the foundation whereon it standeth Why then sayth the Apostle Wee shall perswade our hearts before God Verily he sheweth by these words that faith standeth not without a good conscience Not that our assurance arise frō thence or dependeth thereon but bicause thē we are perswaded truly of our coniunctiō with god whē the efficacy of the holy ghost doth shew forth it self in our loue For it shal alwaies be profitable to weigh what the apostle handleth For because he cōdemneth in vs a fained professiō of faith he saith that we cā haue a sound perswasiō before God no other way then if his spirit do bring forth in vs the fruit of loue And albeit that a good conscience cā neuer be separate frō faith yet no man shall thence rightly gather that we must looke to our workes that our perswasion may be firme 20 But if our heart condemne vs. He◠prooueth by the contrarie that they haue the name and shew of Christians in vaine who haue not the testimonie of a good conscience For if any man be guiltie in his own knowledge and is conuinced in the proper féeling of his owne soule much lesse shall hée escape the iudgement of God It followeth therfore that faith is subuerted with the disquiet of an euill conscience He calleth God greater then our heart in respect of iudgement that is because he séeth much more cléerelye then we and searcheth more sharpe and iudgeth more straightly In which sense Paule saith that albeit he knewe nothing by himself yet he was not thereby iustified 1. Cor. 4.4 For he acknowledgeth that albeit he be carefully giuen vnto his dutie yet that he offendeth in many things and that he dooth forgiue himselfe by vnaduisednesse those sinnes which God dooth sée This therefore is the minde of the Apostle that it cannot be that he shoulde escape the iudgement of God whom his own conscience dooth accuse and conuince To the same ende belongeth that he by and by adioyneth that God séeth all things For howe should those things be secret which wée are driuen to sée who in respect of him are blockish and blinde So therefore expound it God in that he séeth all things is much greater then our heart For to take the word that coupleth together in stéed of a perticular causall is not straunge Now the sense is plain that is that séeing the knowledge of God pearceth further then the sense of our owne conscience that no man can stand before him excepte hée whom vprightnesse of conscience sustaineth But héere is obiected a question It is certaine that the reprobate are sometime drowned of Satan in such a Lake of féeling that they féele not their euills at all and without all griefe or feare as Paule saith they runne securely into their destruction Eph. 4.19 And it is certaine also that hypocrites are wont to flatter themselues and proudly to contemne the iudgement of God because that béeing dronkē with a false opinion of righteousnes they are not touched with their sinnes The aunswere is easie That hypocrites are deceiued because they shun the light and that the reprobates feele nothing because they goe away from God Yea there is no securitie to an euill conscience but in lurking corners But héere the Apostle speketh of consciences which being brought out into light GOD bringeth to his tribunall seate and exerciseth with the féeling of his iudgement Albeit yet this is also generally true that we neuer haue any sound peace except that which the spirite of God dooth giue vnto pure heartes those whome we haue sayd to be astonished féele yet oftetinmes blind prickings and are tormented in their drousinesse 21 If our heart accuse vs not I haue expounded alreadie that this dooth neither belong to hypocrisie nor to the grose contempt of God For howsoeuer the wayes of reprobates doe please themselues yet the Lord trieth the heart sayth Salomon Pro. 21.2 This exquesite ballaunce of GOD causeth by his triall that none canne boast himselfe that hée hath a cleane heart Therefore the Apostles words hath this meaning that then we come onely with a quiet conscience into the sight of God when béeing of a sound purpose in our selues wée bring with vs the witnesse of a ryght and good heart That saying of Paule is indéede true That we haue entraunce to GOD with boldnesse by faith which resteth vppon the grace of GOD. Ephes 3.12 Agayne that by fayth we haue peace that our consciences maye bée quyet before God Rom. 5.1 But betwixte these sentences there is no oddes For Paule sheweth the cause of boldnesse but Iohn onelye maketh mention of an inseparable accident which is necessarily anexed though it bée not the cause Yet héere ariseth a greater hardnesse because there séemeth no assuraunce to be left in the whole worlde For who is there to bée founde whome his heart cannot accuse in anie thing I aunswere that the godlye are so reproued as they together doe ease themselues for it is indéede necessarye that they shoulde inwardly be touched effectually with their sinnes that feare maye instruct them to humilitie but by and by they flye to the sacrifice of Christ where they haue assured peace Albeit the Apostle doeth saye that they are not accused in anie other sence because howsoeuer they acknowledge themselues to fayle in many things yet they are releeued with this testimonie of conscience because they doe truelye and from the heart feare God and desire to submit themselues to his righteousnesse Whosoeuer are indued with this godly desire in the meane time knowe that theyr indeauours howe much so euer they want of perfection doe yet please GOD are worthely sayde to haue a quiet and peaceable heart because there is no inward pricking which should disturbe their quiet chéerefulnesse 22 And if we shall aske any thing Because assured trust and calling vpon God are things ioyned together euen as before he had taught that an euill conscience was contrarie to assurance so now he sheweth that god cannot be called vppon but of them which feare him and worship him a right in a pure heart This latter foloweth of the first Ther is another generall principle of Scripture That the wicked are not heard of God but rather that there sacrifices and prayers are abhominable Therfore the way is héere shut vp against hipocrites least they should rush into the presence of God with his contempt In the meane time he dooth not intende that a good conscience must be brought as if it did great acceptation to our praiers Woe be
according to diuers respects that it is apte and most fitly profitable to faith God did therefore put his sonne betwixt to reconcile himself vnto vs because he loued vs but that loue was hidde because in the meane time we were enimies to God dayly prouoking his indignation Then the feare and terrour of an euill conscience didde take from vs all taste of lyfe Therefore inasmuch as pertaineth to the féeling of our faith God beginneth to loue vs in Christ And albeit the Apostle doo héere intreat of the first reconciliation yet let vs knowe that this is the perpetuall benefite of Christ that by putting away our sinnes he might make God at one with vs. And this the Papists also in some parte doo graunt but afterwards they lessen this grace and almost bring it to nothing in bringing in fayned satisfactions But if men redéeme themselues with the price of works then Christ shall not be an onely reconcilement as he is called héere 11 Beloued if God haue so loued vs we ought also to loue one another 12 No man hath seene God at any time If we loue one another God dwelleth in vs his loue is perfect in vs. 13 In this we knowe that we abide in him and he in vs because he hath giuen vs of his spirite 14 And wee haue seene and doo beare witnesse that the father hath sent his sonne the sauiour of the world 15 He that confesseth that Iesus is the sonne of God in him dwelleth God and he in God 16 And we haue knowen and beleeued the loue that God hath in vs. 11 NOw the Apostle applyeth to his purpose that which he lately spake of the frée loue of God that is that by the example of God he might exhorte vs to brotherly loue As also Paule setteth Christ forth vnto vs who offered himselfe vnto his father a sacrifice of a swéete smell that euery one of vs might bestowe our selues to our bretherens good Ephe 5.2 And Iohn dooth admonish vs that our loue must not be for rewarde when he biddeth vs loue our bretheren as God loued vs. For that must bée repeated That wée were loued fréelye And in déede when wée respect our owne priuate commodite or render to our friends acquaintance lyke for lyke it is certaynly selfe loue and cannot bée accounted for true charitie that of the Apostle is héere required 12 No man hath seene God The samâ— words are had in the first chapter of the gospell ver 18. But Iohn Baptist respecteth noâ— the same ende altogether in that place for he onely sheweth that God cannot otherwise bée knowen then he hath manifested himselfe in Christ The same doctrine the apostle doth héere extend further that we comprehend the power of God by faith and loue that we may know that we are his children and that he dwelleth in vs. Yet he first speaketh of loue when he sayth That God dweleth in vs if we loue one another because it is perfect that is his loue truly approued in vs as if he should say that God dooth shewe himselfe to be present when by his spirite he frameth our hearts to the loue of our bretheren In the same sense he repeateth that which he had said once alreadie That we know by the spirite which he hath giuen vs that hâ— dwelleth in vs. For it is a confirmation of the next sentence because loue is an effect of the spirite Therefore this is the effect séeing loue is of the spirite of God we cannot truly and with a sincere heart loue our Bretheren but the spirite showeth foorth his power By this meanes he is testified to dwel in vs. Further God dwelleth in vs by his spirite Therefore by loue we shall proue that wée â—aue God dwelling in vs. Againe whosoeâ—er boasteth that he hath God and dooth not â—oue the bretheren by this one testimonie his â—anitie is confuted because he pulleth God â—rom himselfe When he saith And his loue â—s perfect he taketh the note of coupling togeâ—her in stéede of a perticular causall And the â—oue of God may be taken two wayes either wherewith we loue him or which he inspireth into vs. That God hath giuen vs his spirite and giuen vs of his spirite is all to one effect for we knowe that the spirit is giuen to euery one by measure 14 And we haue seene Now he expoundeth the other part of the knowledge of God which we haue touched that he communicateth himselfe with vs in his Sonne and offereth to be inioyed Wherevpon it foloweth that he is perceiued of vs by faith For héereto is the Apostles purpose that we are so vnited to God by faith loue that he dwelleth truly in vs and by the effect of his power dooth after a sort shew himselfe visible which otherwise cannot be séene When hée saith We haue seene and testifie he setteth out himselfe and other Apostles and he meaneth not euerie séeing but that which is ioyned to faith whereby they acknowledged iâ— Christ the glorie of God as also it followeth That he was sent to be the sauior of the world which knowledge procéedeth from the inlightening of the spirite 15 He that shall confesse He that repeateth that generall rule That we are vnited to God by Christ and that we cannot bée ioyned to Christ except God abide in vs. And faith and confession are put without difference in the same sense For albeit that hypocrites doo most falsly bragge that they haue faith yet the apostle dooth héere acknowledge none in the order of such as confesse except such as doo indéede and from the heart beléeue Further when he sayth That Iesus is the Sonne of God he comprehendeth the whole summe of faith in these fewe wordes For there is nothing néedfull to saluation which faith findeth not in Christ But after he hath spoken in general that men are so grafted into Christ that Christ dooth ioine them to god he addeth a reason which they hadde séene themselues that hée might applye the generall sentence to them vnto whome hée writeth Then followeth an exhortation that they maye loue others as they themselues are loued of God Wherefore this is the order and this is the continuaunce of his speach The faith of Christ causeth that God abideth in men But we are the pertakers of this grace Further séeing God is loue no man can abide in him except he loue his bretheren Therefore it is good that loue doo raygne in vs seeing God hath ioyned himselfe vnto vs. 16 We haue knowen and haue beleeued It is as if he shoulde haue sayde Wée haue knowen by beléeuing For such a knowledge is not had but by faith But hence wée gather how much a wauering and doubtfull opinion differeth from Faith Further albeit he goeth about in this place to applye the next sentence to the Readers as I haue sayd alreadie yet he defineth the substance of faith diuerslye First hée had sayde Whosoeuer beléeueth that Iesus is the sonne of God And
the Lawe which shall stronglye resist the world 4 This is the victorie Because hée sayd that all they which are borne of God doe ouercome the worlde Hée expresseth also the meane to ouercome For it might bée as yet demaunded whence is the victorie Therefore hée placed the victorie of the whole world in faith An excellent place because although Sathan doe dayly giue harde and fearefull assaultes the spirite of God pronouncing that we are without daunger doeth encourage vs to striue stoutly séeing feare is taken awaie And the time past is of more force then the present or the time to come For he saith that he hath ouercome that wée may bée euen so assured as though the enimie were now put to flight It is true indéede that our warrefare lasteth all our lyfe that wee haue daylye conflictes yea that wée haue euerie moment newe and sundrie battails on euerie side with the enimie but because God doth not arme vs onely for one day and faith also is not for one daye but a continuall worke of the holy Ghost Wée are nowe no other wayes conquerours then if wée had giuen the ouerthrow in the battaile Neither yet doeth this trust bring retchlesnesse but that we bée alwayes carefully bent vnto the battaile For the Lord biddeth his to be assured in such sort that yet he wil not haue them carelesse Yea rather he doeth therefore saye that they haue ouercome to the intent that they might fight the more couragiously and more stoutly The name of the world is héere taken largely for it comprehendeth whatsoeuer is contrarie to the spirite of God So the wickednesse of our nature is parte of the world all lusts all the sleightes of Sathan and finally whatsoeuer doeth drawe vs from God In so plentifull a band of men a great waight of the battaile lyeth vpon vs and we should euen nowe before the conflict be ouercome and daily to be ouercommed an hundreth times but that God did promise vs the victorie But GOD on this condition doeth exhort vs to the conflicte that first hée promiseth the victorie But as this promise doth arme vs continuallye with the inuincible power of God so on the contrarie parte it bringeth to nothing the strength of men Neither indeed doth the Apostle héere teach the God doth onely helpe vs that being aided by his help we may be able to resist but he placeth the victorie in faith onely And faith receiueth froÌ„ another whereby it maye ouercome Therfore they take from God the which is due vnto him which ascribe the victorie to their owne strength 5 Who is he that ouercommeth the world A reason of the former sentence namely that we therefore ouercome by faith because wée borrowe strength of Christ As also Paule sayeth I canne doe all thinges in him which dooth strengthen mée Phil. 4.13 Therfore hée in fine shall ouercome the diuell and the worlde neyther shall hée yéelde vnto his owne flesh who mistrusting himselfe shall leane vppon the onelye strength of Christ For by the name of faith hée vnderstandeth a liuelye taking holde of Christ which doth applie his strength and office vnto vs. 6 This is hee which came by water and bloud Iesus Christ not in water onely but in water and bloud And it is the Spirite that beareth witnesse for as much as the Spirite is truth 7 For there are three which beare witnesse in Heauen the Father the Worde and the holie Ghost and these three are one 8 And there are three which beare witnesse in Earth the Spirite Water and Bloud and these three argee in one 9 If wee receiue the witnesse of men the witnesse of God is greater because this is the witnesse of God which he hath witnessed of his sonne 6 THis is hee which came That our faith maye rest safely in Christ hée sayth that the whole substaunce of the shaddowes of the Lawe doe consist in him Neither indéede doe I doubte but that hée dooeth allude to the olde rites of the Lawe in the wordes of Water and Bloud Further the comparison hath this purpose not onely that we doe knowe that the lawe of Moses is done awaie by the comming of Christ But that we should séeke in him the fulfilling of those thinges which the ceremonies in times past did signifie And although there were manye figures yet the Apostle doeth note vnder these two the whole perfection of holynesse and ryghteousnesse For all vncleanenesse was washed awaye with water that men should not come vnto God but pure and cleane In Bloud was the purging and pledge of a full reconciliation with God But the lawe did onely shaddowe by outward signes that which was to be performed soundly and indéed by the Messia Therfore Iohn doth fitly prooue that Iesus is the annoynted of the Lorde promised before because he hath brought with him wherewith hée maye sanctifie vs in all pointes And trulye touching the bloud wherewith Christ hath pacified GOD there is no doubt but it may bée demaunded howe he came by water For it is not probable that this is referred to Baptisme Truly I thinke that Iohn doth héere expresse the fruit and effect of that thing which he declareth in the historie of his Gospell For whereas there hée sayth that water and bloud did issue out of the side of Christ no doubt it is to bée accounted for a myracle I doe knowe that some such thing doth naturally come vnto the dead but it came to passe by the determinate counsaile of God that the side of Christ shoulde be a fountaine of bloud and water that the faithfull might knowe that true cleannesse whereof the olde Baptismes were figures is assured vnto theÌ„ in him that they might knowe also that it is fulfilled which all the sprinklings of bloud did in times past promise Wherefore this short diuision hath an excellent grace because it sheweth briefly whereto the olde ceremonies did chiefly indeauour to wit that men béeing purged from defilings and frâ—â—d from all offences might haue God mercifull and might bée consecrated vnto him Furthermore that the truth was shewed in Christ because the lawe had nothing but the visible shaddowes Of which thing wée haue spoken more in the 9. and 10. Chapter to the Hebrewes It is the Spirite that beareth witnesse In this member he sheweth howe the faithfull may féele that strength of Christ namely because the Spirit doth certifie them and least their faith should wauer he addeth that the full and sound assuraunce doth consist in the witnesse of the Spirit For the Spirite is called truth because the authoritie therof is vndoubted and ought sufficiently to content vs. 7 There are three in heauen All this hath bene left out by some Hierome thinketh that that was done of malice rather then of error and truely of the Latines onely But séeing that neither indéede the Gréeke copies doe agrée betwéen theÌ„selues I dare scarce affirme any thing yet because the the text doth run very well if this part
be added I sée that it is had in the best and most allowed copies I doo willingly receiue it the sence shal be the god to the end he may more plentifully confirme our faith in Christ doth by a thrée fold means witnesse that we must rest in him For as our faith doth acknowledge three persons in one being of God so it is called vnto Christ by so many means that it may rest it selfe in him Whereas he saith that thrée are one it is not referred vnto the beeing but rather vnto the consent As if he should saye that the Father and his euerlasting worde and the Spirite doe with one consent equallye approue Christ Therefore some bookes haue Eis En that is Into one But although thou readest En Eisen that is Are one as it is in other Copies yet there is no doubt but that the Father the Word and the Spirite are sayd to be one in the selfe same sence in which afterwards Bloud Water and the Spirite But whereas the Spirite which is one witnesse is twice rehearsed the repetition séemeth to be vnfit I answere Seing he doth witnesse diuersly of Christ that a double place of witnessing is fitlye giuen vnto him For the Father with his euerlasting wisedome and the Spirite doeth pronounce from heauen as by his absolute power that Iesus is Christ Therefore in the place the onely maiestie of his diuinitie is to be considered of vs and bicause the spirit dwelling in our harts is the earnest pledge and seale to seale vp that decrée by this meanes he speaketh againe in earth by his grace But because it may be that all men will not receiue this reading I will so expound those words that follow as if the Apostle had named these only witnesses on earth 8 Are three He applyeth nowe that sentence of water and bloud to his purpose namely that they haue no excuse which refuse Christ forasmuch as he hath prooued with sufficient strong and plaine witnesses that it is he which was promised long before For bloud and water séeing that they are pledges and effects of saluation brought by him doo truly witnesse that he is sent of God Further the Holy Ghost is added as a third witnesse whome notwithstanding hath the first place because otherwise water and bloude shoulde haue issued without profit For it is he which doth seale vp in our hearts the witnesse of water and bloud it is he which bringeth to passe by his power that the fruite of the death of Christ dooth come vnto vs yea rather that bloud being shed for our redemption dooth pearce euen vnto our soules or that I may speake all in one worde it causeth that Christ with all his benefits is ours So Paule Rom. 1.4 After that he had sayd that Christ was shewed to bée the sonne of God by the power of his resurrection doeth immediatly adde by the sanctifieng of the Spirite Because whatsoeuer tokens of the heauenly glorie doeth shine in Christ they shoulde bée neuer the lesse darke vnto vs and should bée farre from our sight vnlesse the spirite did open vnto vs the eyes of faith Now the readers doo vnderstand why Iohn hath brought the spirite as witnesse with water bloud namely because it is the proper office of the Spirite to make cleane our consciences by the bloude of Christ and to cause that the cleansing brought by him is effectuall in vs. Of which thing ther is something spoken in the beginning of the first Epistle of Peter chap. 1. verse 22. where Peter vseth almost the same speach to wit that the holy Ghost dooeth purge our soules by the sprinkeling of the bloud of Christ But by these words we may gather that faith dooth not take holde of Christ bare or naked but with all his quickening power For what profite were it that Christ was sent into the earth vnlesse he had pacified God by the sacrifice of his death vnlesse the office of cleansing had bene inioyned him of his father yet it may be obiected that the distinction is superfluous which is héere set downe because Christ by putting awaye sinne hath made vs cleane Therefore the Apostle nameth one thing twice I graunt indéede that in the putting awaye of sinne there is also included a washing Therefore I haue not set a difference of water and bloud as though they wer diuers things But if euery one of vs doo weigh his owne weakenesse he shall easelye acknowledge that bloud is not in vaine or without cause discerned from water Further as it hath bene alreadie saide the Apostle alludeth vnto the Rytes of the Lawe But God did in times paste institute not onely Sacrifice but also washings because of the weaknesse of man The Apostle woulde plainelye expresse that the truth of both parts was offered vs in Christ By which reason he sayde a little before Not in water onely For hee dooth signifie that not onelye some parte of our saluation is founde in Christ but also all partes full so that nothing more is to be sought otherwhere 9 If the witnesse of men He reasoneth from the lesse to the greater howe vnthankfull men are if they refuse Christ approued from heauen so as he hath said For if in mens affaires we doo rest in the wordes of men which can lye and deceiue how vnséemly shall it be that God hath losse credit with vs in his owne matters wherein he is the cheefe Iudge Therefore onely iniquitie doth let that we receiue not Christ when as hée giueth creditte to his power by a lawfull proofe Further he calleth the witnesse of God not onely that which the Spirite dooth giue into our harts but that also which we haue from water bloud For that power of purging and putting away sinne was not earthly but heauenly Wherefore the bloud of Christ is not to be estéemed after the common manner of men but we must rather respect the purpose of God wherein it was ordained to put awaye sinne and that heauenlye power which hath flowed from thence Further this is the witnesse of God which he hath testified of his sonne 10 He that beleeueth on the sonne of God hath the witnesse in himselfe Hee that beleeueth not God hath made him a lyer because he beleeued not the witnesse which god hath testified of his sonne 11 And this is the witnes that God hath giuen vs eternall life And this life is in his sonne 12 He that hath the sonne hath life He that hath not the sonne of God hath not life 10 THis is the witnesse The note Oti doth not note heere a cause but is onely taken in the way of exposition For after that the Apostle had taught that God doth deserue much more credite then men now he addeth that we can giue no creditte vnto God but by beléeuing in Christ because God dooth set him onely before vs and dooth stay vs in him Hence he gathereth that we doo beléeue in Christ safely and with quiet
their owne priuate braine Although this alone were not sufficient of it self that thei are placed in office vnlesse thei did behaue them selues faithfullie in the same And truelie he comprehendeth bothe whiche saieth that he is the seruaunt of God to witte that he hath GOD the aucthour of the function which he exerciseth and also that he doeth faithfullie execute that whiche is enioyned hym And because verie many doe falslie pretende this title and doe falsly boste them selues to bee that whiche thei are moste farre from wee muste alwaies see whether the thyng it self dooe agree with the profession Brother of James He addeth a name whiche was more knowne and renoumed to the Churche For although the credite and authoritie of doctrine doeth hang vppon no mortall man yet this is a greate staie vnto faithe when as the soundenesse of the man is knowne vnto vs whiche is the teacher And that the authoritie of Iames is not here pretended as of some priuate manne but because that among all men he was taken to be vnto the Churche one of the cheef Apostles of Christe And he was the Sonne of Alpheus as I haue saied in an other place Yea this place maketh for me against Eusebius and others who write that a Disciple I knowe not who called Oblia was he of whom Luke speaketh in the Actes 15.13 21.18 which was more excellent then the Apostles in that Churche But there is no doubte but Iude doeth call hym here his Brother because he was famous amongest the Apostles Therefore it is likely that it was he vnto whom Luke telleth that there was speciall honour giuen by the reste To the whiche are called in God He noteth all the faithfull by this name because that the Lorde hath seperated them vnto hym self But because callyng is nothyng but the effecte of the eternall election it is sometimes taken for it In this place in skilleth little whether waie thou doe expounde it For in deede he commendeth the grace of God whereby he vouchsafeth to chuse thē vnto hymself for a peculiar people And he signifieth that men doe not preuent God neither at any tyme doe come vnto hym vntill he drawe them He calleth theim also sanctified in God the Father whiche wee maie translate by God the Father Yet I haue kept that forme of speeche that the readers might haue their free iudgement For this also maie be the sense that beyng prophane in themselues thei haue sanctification in God Further the maner of Sanctification is When he doeth regenerate vs by his Spirite The other readyng that the cōmon interpreter hath followed is somewhat harder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie to the beloued in God the Father Therefore I iudge that it is corrupted and truely it is founde in fiue bookes He addeth further that thei are kept in Christe For wee should be alwaies Sathans subiecte to Death in so muche as he would catche vs an hundreth tymes euery momente as a readie praie vnlesse wee were safe vnder the defence of Christe whom the Father hath therefore giuen vnto vs to be our keeper that none of those thynges should bee loste whiche he hath receiued into his Faithe and Defence Therefore Iude doeth here shewe a threefold benefite of God in all the godly That he hath made them pertakers of the Gospell by his callyng that he hath regenerate theim into newnesse of life by his Spirite and that he hath kepte theim by the hande of Christe that thei should not faile of their Saluation 2 Mercie vnto you The name of Mercie doeth signifie almoste thesame whiche the name of Grace doeth signifie in the salutations of Paule If any man desire to haue a more curious difference Grace is properly the effecte of Mercie because that God dooeth imbrace vs with his loue not for any other cause but because he hath respect vnto our miseries Loue maie be vnderstood as well of God towardes men as of men emong them selues If thou referre it to God the sense shall be that the trust of the loue of God doeth increase in them and is established euery daie more and more in their hartes Yet that other sense doeth not il agree also that God do then kindle and confirme in them mutuall loue 3 Beloued when I gaue all diligence to write vnto you of the common saluation it was needefull for mee to write vnto you to exhorte you that you should earnestly contende for the maintenaunce of that faithe which was once giuen vnto the Sainctes 4 For there are certaine men crept in which before of old were ordained to this condemnation vngodlie men thei are whiche tourne the grace of our God into wantonnesse and deny God the onely Lorde and our Lorde Iesus Christe 3 WHen I gaue all diligence I haue translated the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsyng diligence it soundeth woorde for woorde to dooe diligence Further many interpreters doe open this sentence thus That an earnest endeuour did enforce Iude to write As wee are wont to saie that thei whiche doe burne with some earnest desire can not staie them selues therefore accordyng to theim there was a necessitie in this that the desire to write did not suffer Iude to bee silent But I rather thinke that there are here twoo seuerall members That when otherwaies he was readie enough and carefully giuen to write necessitie also did constraine hym He signifieth therefore that he writeth freely and desirouslie vnto them but yet that he was vrged also with necessitie that he should dooe it Because in déede as it foloweth in the course of the texte thei beeyng assaulted of the wicked were to bee instructed to the battell Therefore in this first place Iude testifieth that he had so greate a care of their Saluation that he desired to write of his owne accorde and that in deede withall his harte Then that he might stirre vp their attentiuenesse he saith together that the matter did require it should be so For necessitie giueth sharpe spurres Excepte thei had been premonished how greatelie needefull this exhortation would bee vnto them Thei might haue been slowe and carelesse to read But when he foretelleth that he doeth write by meane of their present necessitie it is as if he should sound a retire to shake of their drousinesse Of the common Saluation Certaine copies adde yours but amisse in my iudgement For he maketh saluation cōmon to theim with hym self And this sorte of doctrine whiche is to be published giueth not a little effecte when one speaketh of his owne feelyng and experience For the speeche will bee but bablyng if wee reason of Saluation emongest other menne whereof wee our selues haue no feelyng Therefore Iude professeth hym self to bee a teacher conning in practise when in the nomber of the godlie he dooeth assemble hym self into the fellowshipp of the same Saluation That I might exhorte you to striue It is worde for worde Exhortyng you But when he noteth the ende of his
foundation in a right faith He calleth their faithe moste holy that thei maie rest soundly vppon it and leanyng vnto the strength thereof maie neuer wauer But for as muche as the whole perfection of man doeth consist in faith it seemeth to be an vnseemely thyng that he biddeth to builde an other buildyng as though faith did onely begin a man The Apostle aunswereth this question when he addeth by and by that men are builded vpon faithe loue being ioyned withall Vnleast it may be that some man had rather take it thus that men are builded in faithe so farre as thei profite therein And truely they daily goyng forwarde in faithe doe cause that it riseth into a full buildyng By this meanes the Apostle would teach that we must growe in faithe that wee must bee earnest in praier and that wee must holde fast our callyng in loue Praiyng in the Spirite This is the waie of continuance if wee bee instructed with the power of God Therefore as often as wee speake of the constantnesse of faithe we muste flie vnto praier And because we commonly praie slaighlie he addeth in the Spirite as if he should saie that there is so greate slacknesse and so greate coldnesse of our fleshe that none can praie a right vnlesse he bee stirred vp with the Spirite of God that wee are so readie to mistruste and fearfulnesse that no man dareth call God Father except the same Spirite doe teache hym For frō hence commeth carefulnesse hence heate andearnestnesse hēce chearfulnesse hence hope of obtainyng hence finally come those vnspeakable gronynges of whiche Paule speaketh Rom. 8. Therefore Iude teacheth not without cause that no man can praie as he ought except the Spirite bee his guide 21 Keepe your selues in Loue. He placeth Loue as the keeper and guide of our life not that he maie set it against the grace of God but because this is the right course of our callyng if we goe forward in Loue. And because many thynges doe intice vs to backsliding that it is hard to keepe our selues sounde vnto God vnto the ende he recalleth the faithfull vnto the laste daie For the verie waityng for that daie ought to staie vs vp that wee neuer fainte Otherwaies wee muste needes quaile euerie moment And it is to bee noted that he will not haue vs to hope for eternall life but from the mercie of Christe For he shall so bee our Iudge that he holdeth the free benefite of Redemption purchased by hym as a rule to iudge by 22 And haue compassion on some He ioyneth an other exhortation how the faithfull ought to behaue them selues in correctyng their brethren that thei maie bryng them vnto the Lorde And he teacheth that thei are diuerslie to bee dealt with to wit euery manne accordyng to his disposition For towardes the gentle and suche as are willyng to be taught wee must vse gentlenesse Others are more hard therefore to be brought vnder with feare This is the puttyng of a difference whiche he spake of The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is puttyng difference I knowe not why Erasmus should rather chuse to translate it Passiuelie seyng it is doubtfull and the Actiue signification doeth farre better agree with the text Therefore the somme is that if wee will prouide for the safetie of them that do fall We must consider the inclination of euery manne that thei whiche are gentle and tractable bee gently called backe into the waie as worthie of compassion but if any be stubberne let hym bee corrected more sharpely And because sharpenesse is almoste hurtfull he excuseth it by the necessitie because thei cannot otherwaies bee preserued whiche dooe not followe good counsailes of their owne accorde Further he vseth an excellent borowed speeche For where there is no daunger of burnyng wee doubte not with violence to pull hym whom we desire to haue safe neither in deede were it inough to beeken with their finger or gentely to reache out the hande So also their safetie is to bee prouided for whiche would not come vnto God vnleast thei were hardly drawne The old interpretation doeth farre differ whiche readyng is yet found in many Greeke copies Reprooue theim that are iudged saith the old interpreter But that former sence dooeth better agree and in my iudgemente it is true and naturall The woorde to keepe is translated vnto menne not that thei are authours of safetie but Ministers 23 Hatyng This place whiche otherwaies dooeth seeme darcke shall haue no hardnesse the borowed speeche beyng wel expounded He willeth that the faithfull doe not onely take heede of the touchyng of vices But that no infection doe fasten vpon them he teacheth that whatsoeuer is nere and alied be auoided As if we speake of in chastitie wee will saie that all prouocations to luste muste bee taken awaie That shal bee yet made more plaine if the speeche bee made full to wit that we hate not onely the fleshe but the garmēt which is defiled with the touching of it For this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. and serueth to amplification Therefore he doeth not so muche permitt euill to bee nourished by sufferaunce that rather he bideth all preparations and all additions as thei call them to be cutte of 24 And to hym that is able to keepe He shutteth vp his Epistle with the praise of God in whiche he sheweth that our exhortations can dooe nothyng neither our endeuours except the effecte proceede frō the power of God Some copies haue Them whiche readyng if wee receiue the sence shal bee in deede it is your parte to endeuour that thei maie be safe but it pertaineth to God onely to performe the same Yet the other readyng pleaseth me better in whiche also there is an alludyng vnto the former sentence For after that he hath exhorted the faithfull to saue that whiche was lost to the ende that thei might knowe that al endeuours will be to none effecte excepte God woorke He doeth in deede witnesse that thei can not otherwise bee saued then by the power of God Albeeit in this laste parte there is an other Verbe that is to saie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche soundeth to keepe So he should haue respect to that former member where he saied Saue or Keepe your selues FINIS An Epistle of M. Ihon Caluin containyng diuers necessarie poinctes of knowledge tendyng to constancie in the truthe in the tyme of affliction written to a Freend Caluin N.S.D. To certaine controuersies of godly Bretheren THE calamitie of the Church N. doeth not a little greeue vs but because God doeth now seeme to loose the races of Sathan and the wicked that he maie exercize those that bee his we must paciently beare our estate In the meane tyme he is to be intreated that for his mercies sake he will spare the weaknesse of his tender and little flocke But who so thinketh that it goeth miserablie with the Churche so often as it is assailed with the furie or cruell