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A17649 The comentaries of M. Iohn 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.; Commentaire sur l'épistre canonique de S. Jean. English Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. Exposition sur l'épistre de S. Jude. aut; W. H. 1580 (1580) STC 4404; ESTC S107184 123,116 300

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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 frō 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 thē 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 fr●●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 thēselues I dare scarce affirme any thing yet because the the text doth run very well if this part
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
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 ●hem of this singuler priueledge which God ●ouchsafeth his children that is least they ●hould thinke to haue entrance to God with ●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 vnderstād 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
the realmes of obedience in this case for my whole desire is quite contrarie First that bothe the housbande and the wife should obey the Lorde bothe as Christians and in their seuerall place thei that are to gouerne to gouerne in and accordyng to the Lorde Collo 3.17 and thei that are to obey to obey in and accordyng to the Lorde Acts. 4.19 If any intende otherwayes their authoritie will bee without the Lorde and deserueth to bee so taken Againe I aske seyng the Lorde hath appointed this vnto all his children 1. Thes 4 1.2 that whatsoeuer thei haue gained of knowledge practize in the worde of God 2. Pet. 3.18 Psalm 84.7 thei still grow and goe forwarde to full perfection whether thei be men or women who shall prescribe a sufficiēcie or dare saie that thei haue enough J wish we maie in this cleare light of knowledge leaue winking as it were at noone dayes and tremble thus to dallie or thus to deale vniustly with the most holie truth of the Lorde and to presse vniust iniuries vppon the soules of our poore bretheren least in carelesse greeuyng the consciences of the Lordes annointed we violently bryng vpon our selues the heauie wrathe and indignation of God If we in the truth of an humble soule do weigh the seuerall testimonies of the worde of the Lorde to the right guiding of his seruaunts to the assuraunce of his grace in the obedience of his will we shall easily be made able to meete with all these mischeefes and many moe that might otherwaies preuaile to turne vs out of the waie And as the Spirite of God hath amongst infinite other places of Scripture to that effect by the Apostle Sainct Ihon in his first Epistle proued that true iustification and eternall life is onely by Iesus Christ and shewed further that there is no assuraunce of this grace of the Lorde where is not the effectuall power of the Spirite of the Sonne of God in the iustified who are vnited vnto hym as the members vnto the head and receiue of his fulnesse to leade them in a continuall true obedience of his will reuealed in his worde and in the truthe thereof that thei might stand out immouably vnto the end exhorted to beware of false teachers and all that deceiue and reasoning from the effect to the cause he proueth the truthe of the loue of God towarde vs by our loue to the bretheren Which beyng well considered of vs and applied to our seuerall vse in the direction of the Spirite of Christ will not onely arme vs against Sathan in the former euilles but make vs effectuallie wise in the waie of life And as the same Epistle of Sainct Jhon is most sweete and plentifull in it self being full of plaine witnesse of the grace of God and effectuall testimonies who bee his So is it most clerely profitably opened and made plaine by the reuerende and moste worthie seruaunt of Iesus Christ M. Caluin in his tyme. Whiche his labours in regarde of the greate good thei might doe to many fearing the Lorde that want the knowledge of the tongue wherein he wrote I haue as my other occasions haue giuen me leaue translated into the Englishe tongue and offryng my poore labours therein to the Churche of GOD I haue been bolde to commende the first fruites as it were vnto you right hartely praiyng that whatsoeuer the Lord shall therein open vnto you that maie concerne you through conuersion continuaunce or cherefull constancie in the Lorde that you will applie it nere vnto your soules and that you maie so alwaies profite in the same as may more more seale vp vnto your seuerall consciences the effectuall assuraunce of the eternall grace of God in Iesus Christ and make you able to stand vnder the burthens that you do or shall indure from tyme to tyme for the honour of his name Maister Caluin also vpon Iude and an Epistle of his owne written to a freend J haue as I might translated likewise and deliuered withall to the Printe praiyng that the one and other maie doe that good to Gods Churche and namely to your selues that I hartely wishe and that you maie euer remaine together in the vnitie of truthe and in all holy fellowship among your selues and with the whole Church of God growing vp from strength to strength to a full measure of perfection in Iesus Christ to whose mercies I shall not cease by his grace to cōmend you and the whole Church of God for euer Yours assuredly in the Lorde W. H. THE COMENTAries of M. Iohn Caluin vpon the first Epistle of Iohn The Argument THis Epistle is most agréeable to his spirit who before others was therfore beloued of Christ that he might make him familiar vnto vs. Further it contayneth Doctrine mixt with exhortations It disputeth of the eternall deitie of Christ together also of the incomparable grace which being made manifest to the world he brought with him generally of all his benefits and chiefly it commendeth and extolleth the inestimable grace of the adoption of the Lord. Thence it taketh the occasion to exhort Sometimes it doth generally admonish to religious and holye lyfe and againe by name it giueth preceptes of loue but none of these it doth prosecute in continuaunce For euerie where in teaching and exhorting he is diuerse but especially he is plentifull in vrging to brotherly loue It also toucheth other thinges briefly as of taking héede of seducers and such other lyke But euerie thing maye be obserued in his place CHAP. 1. 1 THat which was from the beginning which we haue heard which we haue seene with our eies which wee haue looked vppon which our hands haue handled of the word of lyfe 2 And that life was made manifest and wee haue seene and beare witnesse and doo shewe vnto you that eternall lyfe which was with the Father and is made manifest vnto vs. HEe sheweth that in the beginning lyfe was giuen vnto vs in Christ which thing as it is an incomperable good so it ought to rauish and inflame all our sences with a wonderfull loue and desire of it Indéede this is spoken in fewe and simple wordes That lyfe is made manifest But if wée doe account howe miserable and horrible the condition of death is and agayne of what worthynesse the kingdome of GOD and his immortall glorye is we shall héere perceiue some more excellent thing then can bée expressed with anye wordes This therefore is the purpose of the Apostle when hée hath shewed the most excellent good thing yea the chiefe and alone happynesse which GOD hath vouchsafed vs in his Sonne to lighten our mindes But because the greatnesse of the maker did require that the truth should be certaine and approoued hée tourneth much in this part For all these Which wee haue seene which wee haue hard which wee haue looked vppon c. are effectuall to establish the credite of the Gospell Nor indéed doeth hée adde
and to this ende he was sent of his father and by faith we are made pertakers of the righteousnesse of Christ Therefore whosoeuer beléeueth in Christ it is of necessitie that he be purged from sinnes But whereas our Sauiour Christ is sayde in another place to take awaye sinnes because by his death he hath purged them least they should be laid to our charge before God Iohn 1.29 In this place Iohn meaneth that truly and in very déed as they say Christ taketh away sinnes because by him our olde man is crucified Rom. 6.6 And his spirit doth mortifie our flesh with the corrupt affections thereof by repentance Neither doth the course of the text suffer to expoūd it of remission For so as I haue said he reasoneth that they which cease not to sin do make frustrate the benefit of Christ séeing he came that he might destroy the kingdome of sinne And that is referred to sanctification of the spirit There is no sinne in him He speketh not héere of Christs person but of his whole bodie Whether so euer Christ hath shed out his power he denieth that there is anye more place for sinne Therefore he straight gathereth that they sin not which abide in Christ For if by faith he dwell in vs he perfourmeth that his worke that he may purge vs from sinne Wherevpon it appeareth what it is to sinne For Christ doth not renewe vs perfectly in one day or moment with his spirit but he continueth the renuing that is begun in part all the life long It cannot therfore be but the faithfull shuld be subiect to sinne so long as they liue in the worlde But forasmuch as Christs kingdome doeth flourish in them sinne is abolished In the mean time they are accompted off according to the principall parte that is that they are called iust said to liue iustly because with a sincere affection of the hart they labour after righteousnesse They are sayd not to sin because albeit they fall by the infirmitie of the flesh yet they doo not consent vnto sinne but rather striue with griefe of heart that they may truly say with Paule they doo the euill which they would not Rom. 7.19 The faithfull he saith doo abide in Christ because by faith wée are grafted into him and are made one with him 6 Whosoeuer sinneth hath not seene him Hée hath according to his woont annexed the contrarie parte that wée maye knowe that the faith and knowledge of Christ is falsly pretended without newnes of lyfe For Christ is no where idle where he raigneth but sheweth foorth the power of his spirite And it is said alreadie that it is his office to put sinne to slight no otherwise then the Sun driueth away the clowdes with his brightnesse And we are taught again by this place how liuelye and effectuall a thing the knowledge of Christ is which indéede dooth transforme vs into his Image So by Affection and Knowledge there is no other thing ment then faith 7 Little children let no man deceiue you he that doth righteousnesse is righteous euen as he is righteous 8 Hee that committeth sinne is of the Diuell because the Diuell sinneth from the beginning For this purpose was the sonne of God made manifest that he might loose the workes of the Diuell 9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther canne hee sinne because hee is borne of God 10 In this are the children of God knowen and the children of the Diuell 7 HE that dooth righteousnesse The Apostle teacheth in this place that the newnesse of lyfe must be made knowen by good works and that the lykenesse wherof hée hadde spoken which is betwixt Christ and his members can not stande excepte it bring foorth the fruite As if hée hadde sayde Séeing it dooth become vs to bée lyke vnto Christ let the truth witnesse of this thing appeare in our lyfe This exhortation is all one with that of Paules in the 5. to the Galathians vearse 25. If you liue in the Spirite walke also in the Spirite For many would gladly perswade themselues that they haue righteousnesse hidde in their hearts while their féete their hands their tongues eyes are let loose to iniquitie 8 Hee that committeth sinne Also this worde to Commit is referred to the outwarde déedes that the meaning may bée that there is no lyfe of God and of Christ where men behaue themselues leawdly and wickedlye but rather suche are the bonde slaues of the Diuell By which speach he more fully expresseth how farre they disagrée from Christ For euen as first he hadde sette foorthe Christ the Fountaine of all righteousnesse so nowe also on the contrarye he assigneth the Diuell to bée the heade of sinne Hée denyeth that anye man dooth belonge to Christ but hée that is righteous and approoueth himselfe to bée such a one by his workes now he sendeth all other into the diuels fellowship and casteth them vnder his dominion that we may know that Sathan dooth exercise tyrannie where the righteousnesse of Christ dooth not beare the swaye And yet there are not to be imagined with the Maniches two beginnings one against another for we know that the Diuel is euill not by nature creation but by the iniquitie of his owne falling away We knowe further that he is not equall with God that he should contend with him in a like power but that hée is forced manger his téeth that hée cannot doo anye thing except at the will and assignment of his creatour Finally when Iohn saith Some are borne of God and some are of the Diuell he faineth no propagation as the Maniches did dreame but he meaneth that the first are gouerned by the Spirite of Christ and the others are vyolently carryed of Sathan as God hath giuen him this power against vnbeleeuers Because the Diuell sinneth from the beginning Euen as before he spake not only of Christes person when he sayd hée was righteous but didde assigne him to bée the cause and Fountaine of righteousnesse so nowe when hée sayth the Diuell sinneth hée comprehendeth his whole bodie that is all reprobates As if hée had sayde this is the diuells propertie that he force vnto sinne Wherevpon it followeth that they are his members and are led of him whosoeuer delight in sinne Further this Beginning whereof the Apostle maketh mention is not of eternitie as when he teacheth that the word was from the beginning For there is great oddes betwéene God and creatures The beginning in God is without time Wherefore séeing the word was euer with God thou shalt not finde any instant of time wherin it began to be but it is of necessitie that thou come to very eternitie it selfe And héere Iohn meaneth nothing els but that the diuell was an Apostata immediatelye after the creation of the worlde and from thence hath neuer ceased to spreade abroade his poyson amongest men For this purpose appeared the Sonne of God Hée repeateth
the same thing againe in other wordes that hée sayde before That Christ came to take awaye sinne Hence are two things to be gathered That they can not be accompted for the members of Christ nor anye waye to appertayne to his bodye in whome sinne dooth raigne For wheresoeuer Christ sheweth his power he putteth the Diuell and sinne to flight Which also Iohn addeth immediatelye for the next sentence where he sayeth That they sinne not which are borne of God is the conclusion of those things that went afore The Argument is drawen from repugnaunces as I sayd before because the kingdome of Christ which of necessitie bringeth with it righteousnnesse can not stande together with sinne But I haue alredie touched afore what Not to sinne dooth signifie héere For hée dooth not make the Children of god vtterlye frée from all fault but hée denyeth that they can trulye boaste of this title except such as from their heart indeauour them selues to frame their life vnto the obedience of God Indéede the Pelagians and Puritanes did once abuse this testimonie when they imagined that the faithfull were indued with an Angelicall puritie in this world And in this time certaine of the Anabaptistes haue renued that dotage But whosoeuer dreame of such a perfection doo sufficiently showe what a blockish conscience they haue And these wordes of the Apostle are so farre off from strengthening their errour that they suffice to refute them He sayeth They sinne not which are borne of God Nowe resteth to be séene whether God doo regenerate vs in one moment But it is manifest that regeneration is so begun in vs as the remnaunts of the olde man remayne euen vnto death But if regeneration be not full and perfect it doth frée vs from the bondage of sinne but according to the measure thereof Hence appeareth that it can not be possible but the Children of GOD are burdened with offences and doo daylye sinne inasmuch as they haue yet some remaynder of the olde nature And yet this remayneth sure that the Apostle sayth That this is the ende of regeneration that sinne may be done away and that they therefore lyue iustlye and godlye whosoeuer are borne of GOD because the Spirite of GOD dooth correct the desire of sinning And that the Apostle meaneth by the Seede of GOD. For so the Spirite of God frameth the heartes of the godly vnto right affection that the flesh with his lustes preuayleth not but is kept vnder as béeing tamed vnder a yoke In conclusion the chiefe effects in the elect the Apostle ascribeth to the spirit of God who by his power represseth sinne and doth not suffer it to flourish Neither can he sinne Héere now the Apostle ascendeth higher For he doth plainly testifie that the hearts of the godly are so effectually gouerned by the spirite of God that they followe his direction with an vnchaungeable desire But this is verie far from Popish doctrine The Sorbonistes indéede confesse that the will of man cannot desire that which is right except it bée holpen by the spirit of God but they imagine the motion of the spirit to be such as leaueth vnto vs the frée choice of good euil Hēce they draw merites because we willingly obeye vnto the grace of the spirit which it was in our power to reiect Finally they define this to bée the onely grace of the spirite that wée be able to will well if we list Iohn sayth farre otherwise in this place for he doth not onely teach that we are able not to sinne but that the motion of the spirit is so effectuall that of necessitie it holdeth vs in a continall obedience of righteousnesse Neither is this the onelye ●lace of Scripture which teacheth that the ●ill is so framed that it cannot bée but right For God testifieth that he giueth a new hart ●o his children and he promiseth that he will ●ause them to walke in his precepts Ezech. ●6 26 Adde moreouer that Iohn doth onely ●each how effectually God worketh in man ●ut he plainely affirmeth that his spirit doth continue his grace in vs to the verie laste breath that inchaungeable perseuerance may be ioyned with newnesse of lyfe Wherefore let vs not with the Schoole men imagine some middle motiō which is in a mans choice to followe or to refuse but let vs know that our hearts are gouerned of the spirit of God that they may constantlye cleaue to the waie of righteousnesse Further the absurditie which the Schoole men obiect is easily refelled They saie but falsly that by this meanes Will is taken from man For will is of nature but because the corruption of nature bringeth foorth onely euill affections therfore it is of necessitie that the spirit of God doe reforme it whereby it maye incline to goodnesse And againe because men would easily fall from that which is good it is of necessitie that the same spirit continue vnto the end that which he hath begun The answere concerning desert is easie for it is not to be held for an absurd thing if men deserue nothing and yet workes cease not to bée accounted good which procéed from the grace of the spirit because they are voluntarie They haue also reward because they are fréely accounted vnto men as if they were their owne But here ariseth a question whether so soone as anye man is regenerate by the spirit of God godlynesse the feare of God can neuer be extinguished in him For the Apostles words séeme to giue this They that thinke otherwise alleadge the example of Dauid who for a time was so ouerwhelmed with a brutish sencelesnesse that there appeared no sparke to remain in him And moreouer in the 51. Psalm 12. he desireth that it may be restored to him again Whervpon it foloweth that he was depriued of it Yet I doubt not but that séede wherewith God doth regenerate his elect as it is incorruptible so it kéepeth the continuall force I graunt it may be that sometimes it bée as it were strangled as it was in Dauid But yet at what time al godlines séemed to be vtterly put out in him the quicke cole lay hid vnder the ashes Satan indéed goeth about to pluck vp whatsoeuer is of God in the elect but when ●e is most of all let loose the secret roote remai●eth which afterward springeth forth at the ●●st But Iohn speaketh héere not of one actiō●s they call it but of the continual course of ye●fe Certaine frantike fellowes dreame of I now not what eternall séed in the elect which ●●y alwaies bring frō their mothers wōbe But to this purpose they doo more then vnfit● wrest Iohn his words For he disputeth not ●f eternal election but beginneth at regenera●●on There are also others twice mad who ●nder this pretēce wil haue euery thing law●ul to thē that beleeue because Iohn saith they cā●ot sin They wil therfore that we folow wtout ●ifference whatsoeuer our affectiō shal craue ●s so they giue licence to
cōmit whoredome ●o steale to kill because there can be no sin ●her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle ●enieth that the faithful can sin because God ●ath written his lawe in their heartes as it ●s in the Prophet Iere. 31.31 By this are knowne In few words he con●ludeth that they do in vaine challenge to them●elues a name amōgst the childrē of God which ●o not approue thēselues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they ●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 lo●● one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slew●● he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worl● 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 takē 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 ●●fences faultes to their charge this percel ●f obedience which they performe vnto God ●s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer ●ine not righteously because whosoeuer God ●alleth he doth renue thē 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 oftētimes 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 cōfirmeth this sentence when hée sayeth that the faithfull haue ben so taught frō 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 confirmati●● is taken of the contrarie because hatred rai●●neth in the reprobate and children of the d●uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dow●● 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 tormēt 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 o●e●●●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 frō 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
and therefore set forth to all sleyghtes and Sathan is excéeding cunning to deceiue If wée indure for one day yet a doubtfulnesse créepeth vpon our minds what shall come to passe to morrowe and so we are alwaies doubtfull The Apostle therefore sheweth that wée are strong not in our owne strength but in the power of God Whervpon he gathereth that we can no more be vanquished then god himselfe who hath armed vs to the ende of the world with his owne power And in our spirituall warrefare this cogitation must bée setled in our hearts that we should vtterlye be vndone if we shoulde fight in our owne strength But because that when we doe nothing god confoundeth the enimies the victorie is most certaine 5 They are of the worlde This is no small comfort that they which dare incounter with God in vs are onely strengthened with worldly helpes Further the Apostle vnderstandeth the worlde as Sathan is the Prince of it Together is added another comfort when he saith that the world imbraceth in false Prophets that which it doth acknowledge for their own We sée how great the readinesse of man is to vanitie Therefore false doctrines easilye enter by and by and spread farre and wide The Apostle denyeth that there is cause why wée shoulde therefore bée troubled because there is nothing newe or vnwonted if the world which is whole a lier doe willingly heare a lie 6 Wee are of GOD. Albeit this agréeth vnto all the godly yet properlye it belongeth to the true and faithfull ministers of the Gospell For the Apostle by the assuraunce of the Spirit reioyceth that hée and his fellowes doe sincerely serue GOD and that they haue receyued of him whatsoeuer they deliuer It maye also bée that the false Apostles maye boast themselues of the same as it is theyr manner vnder a masking visour as it were of GOD to deceyue but faithfull teachers differ much from them which speake nothing of thēselues in words that they doe not performe in déede Yet wée must alwayes remēber what cause he handleth héere There was a small number of the godly vnbeléefe almost possessed all things few did truely cleane to the Gospell the greater part was prone to errour Hence came the occasiō of offence which that Iohn might méete withall he biddeth vs be contented with the fewnesse of the faithfull because all the children of God doe giue honour to him and submit themselues to his doctrine For the contrarie member he opposeth immediatlye after that They which are not of God heare not the pure doctrine of the gospell By which words he signifieth that that great multitude to whome the Gospell tasteth not dooe not therefore heare the approued and lawful seruaunts of God because it is a stranger to God himselfe and that therefore nothing is diminished from the authoritie of the Gospel while it is reiected of many But to this doctrine is anexed a profitable admonition that by the obedience of faith we proue our selues to be of God There is nothing more easie then to boast that we are of God and therfore there is nothing amongst men more cōmon As the Papists at this daie do proudly boast that they are the worshippers of God and in the meane time they doo no lesse proudly cast aside the word of God For albeit they counterfait that they beléeue the word of God yet when it comes to the point they haue theyr eares shut But this is the onely testimonie of the feare of God to reuerence his worde And the excuse which many vse to pretēd hath héere no place That they therefore flye from the doctrine of the gospell when it is set forth vnto them because they are not able to iudge For it cannot be but the hée know God in his worde whosoeuer feareth him and obeyeth him from his heart If anie obiect that many of the elect doe not by and by come to the fayth yea that they doe verie frowardlye kicke against it at the first I answere that at that time they are not in our iudgement to bée taken for GODS children But this is a marke of one that is a reprobate when hée doeth obstinatly reiect the truth It is also to bée noted by the waye that that Hearing whereof the Apostle maketh mention is vnderstoode of the inwarde and earnest hearing of the heart which standeth in faith In this wee knowe The Relatiue In this contayneth the two members afore as it hée should saye that thereby truth is knowen from falsehoode because some speake from God some of the worlde And whereas by the Spirit of truth and errour some thinke that the hearers are noted as if he shoulde saie that they which giue themselues to bée seduced of the deceiuers are borne to errour and haue in them the séede of lying and that they which consent vnto the worde of GOD are shewed by this testimonie to be true I doe not allowe of it For when the Apostle héere taketh a Metonimia of the Spirite for the teachers and Prophettes I take it that he meaneth nothing else then that the tryall of the Doctrine is to bée reduced to these two whether it bée of God or of the worlde Yet in so speaking hée séemes to say nothing For it will bée easie for euerye one to except that hée speaketh not but from God So at this daye the Papistes boast with an emperiall pride that all their deuyses are the Oracles of the Spirite Nor so much as Mahomet but hée giueth out that hée receiued his dotages from no other wher but from Heauen And also the Aegyptians forged that those stinking dotages wherewith they besotted themselues and others were reuealed vnto them from Heauen But I answere that we haue the worde of God which before all things we must aske coūsel at Therefore when deceiuable Spirites pretend the name of God it is good to search by the Scriptures whether the matter be so or not So that we adde a godly indeauour with humilitie and modestie the Spirit of discreation will bée present which maye expound himselfe speaking in the Scriptures as a faythfull interpreter 7 Beloued let vs loue one another because loue is of God and euerie one that loueth is borne of God and knoweth God 8 He that loueth not knoweth not God because God is loue 9 In this appeared the loue of God to vs ward because he sent his onely begotten sonne into the worlde that wee might liue by him 10 In this is loue not that wee loued God but that he loued vs and sent his sonne a redemption for our sinnes 7 HE cōmeth again to the exhortatiō which he handleth almost in all this Epistle We said it was mixed with the doctrine of faith and exhortation to loue Hée so continueth in two heads that from one he goeth immediatlye to the other When he commendeth mutuall loue he doeth not meane that wée haue done al our dutie if we loue our friends againe because they loue
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 sam● words are had in the first chapter of the gospell ver 18. But Iohn Baptist respecteth no● 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 h● 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 ●aue God dwelling in vs. Againe whosoe●er boasteth that he hath God and dooth not ●oue the bretheren by this one testimonie his ●anitie is confuted because he pulleth God ●rom himselfe When he saith And his loue ●s perfect he taketh the note of coupling toge●her in stéede of a perticular causall And the ●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 i● 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
towards vs we are neuer altogether delyuered from feare I aunswere that albeit that feare is not perfectly done awaye yet when we flye vnto God as vnto a quyet hauen safe and frée from all daunger of shipwracke fea●e is truly done awaye because it giueth place to Faith Therefore feare is not so cast out but that it dooth mooue our mindes but it is so cast out that it maye not molest nor hinder our peace which we perfectly obtaine by Faith Feare hath painfulnesse Héere also the Apostle dooth set out the greatnesse of the grace whereof he speaketh For séeing it is almost miserable condition to suffer continuall torments there is nothing more acceptable then with a quiet conscience peaceable minde to present himselfe into the sight of God Where others saye that seruants feare because they set before their eyes punishment and scourges and doo not theyr dutie but constrained it is nothing to the Apostles meaning as is sayde alreadye So in the nexte parte when they ●pounde that he is not perfect in loue which feareth because he submitteth not himselfe willinglye to God but would rather ridde himselfe out of bondage Which dooth not agrée with the text For the Apostle dooth rather teach that this is a mistrust wheras a man fea●eth that is hath an vnquiet minde because the loue of God béeing well knowen dooth quiet the mindes 19 We loue him because hee loued vs first 20 If a man saye I loue God and hate his brother he is a liar For he that loueth not his brother whome he hath seene howe can he loue God whome he hath not seene 21 And we haue this commaundement of him that he which loueth God do loue his brother also 19 THis word Agappoumen that is we loue may be read as wel in the indicatiue moode as in the imparatiue yet the former sense dooth farre better agrée For the Apostle in my iudgement dooeth repeate the former sentence because GOD dooeth preuent vs with frée loue we doo yéelde vnto him our duetie that he may straight waye gather that hée is to bée beloued in men or the loue which we ought of duetye to yéelde vnto him is to be testified by vs towardes men Yet if any man like the imparatiue moode the speach shall haue the same sense Because God hath loued vs fréely let vs nowe loue him agayne But that loue cannot be found except it bring foorth a brotherly loue among vs. Therefore he sayth that they doo lye who bragge that they loue God when as they hate theyr bretheren But the reason which he addeth séemeth to be weak for it is a comparison of the lesse and the greater If sayth he we doo not loue our brethren with whom we liue much lesse can we loue God who cannot be séene There is a double exception at hande For both the loue wherewith wée loue God dooth spring of Faith and not from sight as it is 1. Pet. 1.8 And also there is a farre other respect to be had of God then of men because when as God dooth drawe vs of his great goodnesse to loue him men are often worthie to be hated I aunswere that the Apostle which no doubt ought to be amongest vs dooth take héere as a thing confessed that God dooth offer himselfe vnto vs in men which doo expressely beare his Image and that hée dooth requyre of vs that we performe those dueties towardes them which he himselfe doeth not stand in néed of as we read in the Psalme 16.1 My goodnes hath not reached vnto thée O Lord my loue is towards the Saintes which are in earth And truely the fellowshippe of the same na●ure the vse of so many things the mutuall ●ommunication would intice vs vnto loue ●nlesse we were verie hard harted But Iohn ●eant nothing els but that it is a deceitfull ●oasting if a man saye that he loueth God ●nd neglecteth his image which is before his ●yes 21 And this commaundement A stron●er argument from the authoritie and doc●rine of Christ for he doeth not teach of the ●are loue of God but commaundeth also to ●ue our bretheren Wherefore we must so ●egin with God that together there may be 〈◊〉 proceeding vnto men Chap. 5. 1 EVerie one that beleeueth that Iesus is Christ is borne of God and euerye ●ne that loueth him which begot loueth him ●lso which is begotten of him 2 In this we know that we loue the chil●ren of God if we loue God ●epe his com●aundements 3 This is the loue of God that we keepe ●is commandements and his commandements are not greeuous 4 Because all that is borne of God doet● ouercome the worlde and this is the victori● which ouercommeth the worlde euen yo●● faith 5 Who is he that ouercommeth the world but he which beleeueth that Iesus is the sonn● of God 1 BY another reason he confirmeth that faith and brotherly loue are things ioyned together For séeing God doth regenerate vs by fayth it is of necessitie that wée loue him as a Father But that loue comprehendeth all his children Therefore faith cannot bée separated from loue The first sentence is That they are borne of God whosoeuer beléeue that Iesus is Christ Where thou féest againe that Iesus alone is sette forth to bée the scope of faith euen as it findeth in him righteousnesse and lyfe and whatsoeuer good thing canne bée wished and God wholy Wherefore this is the right waye to beléeue when wée direct our mindes vnto him But to beléeue that hée is Christ is to hope for from him whatsoeuer thinges are ●romised of the Messia For indéede the bare ●tle of Christ is not attributed vnto him in ●his place but rather the office which is in●oyned him of the Father And like as in the ●awe the full restoring of all things righte●usnes and felicitie is promised by the Mes●ia so at this daye all the same is more ●léerely expressed in the Gospell Therefore ●esus cannot bée receiued as Christ but that ●aluation bée asked of him séeing that to this ●nde he is sent of the Father and dayly of●ered vnto vs. Wherevpon the Apostle doth worthely pronounce all them to be borne of God which doe truly beléeue For fayth is ●et far aboue the capacitie of the wit of man ●hat it behooueth vs to be drawen of the hea●enly Father vnto Christ because that neuer anie of vs could of our owne indeauour ascend vnto him And this is that which the ●ame Apostle teacheth in the first chapter of his gospel That they are not borne of bloud neither of flesh which beléeue in the name of the onely begotten And Paul saith that we are not indued with the spirit of this world but with the spirit which is of God that we may knowe what things are giuē vnto vs of him because neither eie hath seene nor eare hath heard nor vnderstanding conceiued what rewar● is laide vp in store for them that loue God but onely the spirite hath attained to that
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
mindes because God doth establish our faith by his owne authoritie Neither dooth he say that God dooth speake outwardly but that euery one of the godly doth féele him the Authour of his faith inwardly in himselfe Whereby it appeareth how much an inconstant opinion which hangeth vppon some other thing doth differ from faith 10 He that doth not beleeue As the faithfull haue this commoditie that they know themselues to be without daunger of errour because they are grounded vppon God so he maketh the vngodly guiltie of great blasphemie because they accuse God of a lie Truely nothing is more precious vnto God then his truth wherfore no greater iniury cā be done vnto him then when he is spoyled of this honor Therfore that he may stur vs vp to beléeue he taketh an argument frō the contrarie For if it be an horrible and cursed wickednesse to make God a liar because then that which is most proper vnto him is taken awaie who would not feare to abase the credit of the gospell wherein God will especially be accounted true and faithfull This is dilligently to be noted Some meruaile why God doth so much commend faith why vnfaithfulnesse is so sharply condemned But héere the infinit glorie of God is in question For séeing he woulde giue forth a speciall shew of his truth in the Gospell they leaue him nothing whosoeuer refuse Christ therein offered Wherefore that we may graunt that some man maye in some other partes of his lyfe be equall vnto an Angell yet his holynesse is diuellish so long as he reiecteth Christ As we sée certaine in the Papacie much to flatter themselues with I know not what visor of holinesse when as yet they resist the Gospell most obstinatly Therefore let vs holde that this is the beginning of godlynesse obediently to imbrace that doctrine which hee hath so faythfullye auouched for a witnesse 11 That hee hath giuen eternall lyfe Nowe hée allureth vs to beléeue by setting before vs the profite thereof This reuerence indéede is due vnto GOD that whatsoeuer hée sayeth to vs it be by and by without controuersie But whereas he offereth vs lyfe fréelye it is an vnthankfulnesse intollerable if we doo not receyue so louing and swéete a doctrine with a most stedfast and ready faith And truly the words of the Apostle haue this drift that we must not onely reuerently obeye the Gospell least wée doe iniurye vnto God but also that it is to bée beloued because it bringeth vnto vs eternall lyfe From whence also wée doo gather what is chiefely and most of all to be sought for in the Gospell of Christ to wit the free guift of eternall redemption and saluation For séeing God of his goodnesse dooth there exhorte vs vnto repentaunce and feare it ought not to be separated from the grace of Christ And that the Apostle maye staye and detaine vs whollye in the eternall grace of Christ he repeateth vnto vs again that euerlasting life is contained in him alone as if hée shoulde haue sayde that there is no other meanes at all set downe vnto vs by GOD the father to obtaine life And indéede the Apostle hath briefly héere comprehended thrée things to wit that we are all appoynted vnto death vntill God of his frée goodnesse doo restore vs to life For he plainly sayth that lyfe is giuen by God Whereby also it followeth that we are disappoynted of it and that it cannot be gotten by deserts Further he teacheth that this life is giuen vnto vs by the Gospell because there is layde open the goodnesse and fatherly loue of God towardes vs. Lastly he saith that we are by no other meanes made pertakers of that lyfe then when we are ingrafted into Christ by faith 12 He that hath not It is a confirmation of the sentence going before Indéed that ought to suffice that God hath placed lyfe no where els but in Christ that it maye be sought for frō thence But least any man should decline another way he shutteth out all men from the hope of life which séeke it not in Christ We knowe what it is to haue Christ for he is possessed by faith Therefore he depriueth all men of life which are not of the bodie of Christ But this séemeth not to agrée with reason For histories doo shew that there haue bene excellent men and indued with noble vertues which notwithstanding haue ben altogether strangers from Christ And it séemeth vnfit to giue no honour vnto so great excellencie I aunswere that we are farre deceiued if we thinke that whatsoeuer dooth excel in our eyes is allowed of God Yea rather as it is in Luke 16.15 that which is excellent in the sight of men is abhominatiō before God Foe because the vncleannesse of the heart is vnknowen vnto vs we are content with the outward shew But God dooth sée most filthy wickednesse lying hid vnder the same Therfore it is no meruaile if those vertues which beare an outward shew doo stink before him which both procéede from an vncleane heart and also tende not to a good ende Further whence is the cleannesse of the heart whence is a good indeauour of godlinesse but from the spirite of Christ Then nothing is worthie of praise but in Christ Although ther is another reason which taketh away al doubt For the righteousnesse of men consisteth in the forgiuenesse of sinnes If thou take away this the vndoubted cursse of God and euerlasting death remaineth for vs all and it is onely Christ which reconcileth the father vnto vs as he hath once pacified him by the sacrifice of his death Whence it followeth that God is mercifull to man but in Christ and that there is no righteousnesse but in him If any man obiect Cornelius whō Luke witnesseth to be acceptable vnto god before that he was called to the faith of the gospel I aunswere briefely that God dooth somtimes so work in vs that the séede of faith dooth not by and by the first day appeare Cornelius had not a cléere and plaine knowledge of Christ but séeing hée was indued with some féeling of the mercy of God he must withall holde some thing of the mediator But because God hath secrete and wonderfull meanes to worke by let vs passing by the shewes that profite not holde fast only the plaine way to saluation which he sheweth vs. 13 I haue written these things vnto you which beleeue in the name of the sonne of God that ye may know that you haue eternall life and that you may beleeue in the name of the sonne of God 14 And this is the trust which wee haue in him that if we shall aske anye thing according to his will he heareth vs. 15 And if we know that hee heareth vs when we shall aske any thing we know that we haue the petitions that wee haue asked of him 13 I Haue written these thinges vnto you Because there must bée a continuall going forward in faith therefore he saith that he writeth
thē is conuenient wee approache not to Heauen but rather bee ouerwhelmed in manifolde incomberaunces He therefore calleth thē wandryng Starres because thei dazle the eyes with a vanishyng shew of light 14 And Enoch the seuenth from Adam did before Prophesie of them saiyng Behold the Lorde commeth with thousandes of his Sainctes 15 That he might giue Iudgement against all men and might rebuke al the vngodly amōg them of all their wicked deedes which thei haue vngodly committed and of all their cruel speakinges which wicked men haue spoken against God 16 These are murmurers complainers walking after their owne lusts and their mouth speaketh proude thynges hauyng mens persons in admiration for aduauntage ANd before I thinke rather that this Prophesie was not written then taken out of the Apochripha Bookes For it maie bee that thei of olde tyme did commende this saiyng to their posteritie as a thing worthie the remembryng If a man aske seyng there bee many like saiynges euery where in the Scriptures why he did not cite this testimonie written out of some one of the Prophets the aunswere is readie that he would repeate from the furthest antiquitie what the Spirite hath pronounced of them And this is the meanyng of the wordes For he saith by name the seuenth from Adam that he maie commende the antiquitie of the Prophesie namely that it hath beene alreadie in the former worlde And whereas I haue said that this Prophesie was knowne vnto the Iewes by reporte if any man thinke other waies I doe not striue as neither of the Epistle also whether it bee Iudes or some other mans Onely I followe that whiche is likely in thynges doubtfull Behold the Lorde came The tyme past is put for the tyme to come after the maner of the Prophets He saieth that he shal come with thousands of Sainctes vnder whiche wordes he noteth as wel the faithfull as the Angels For both shall set forth the tribunall seate of Christ when he shall come doune to iudge the worlde He saith thousandes euen as Daniell also 7.10 doeth saie millions of Angells least that the multitude of the vngodly should as a ragyng Sea carrie awaie the children of God whilest thei thinke that it will come to passe that the Lorde will at length gather his together of whiche parte dwellyng in heauen is now hidden from our eyes and parte lieth hidden vnder a great heape of chaffe But the punishement that hangeth ouer the reprobate ought to staie the electe in feare and watchfulnesse He speaketh of deedes and woordes because these corrupters did not onely muche hurt by their wicked life but by their lewde and vncleane speech And he calleth them hard speeches for the shamelesse boldnesse wherewith beyng puffed vp thei doe malepertly thrust in them selues 16 These are murmurers Because thei flatter them selues in wicked affections thei are withall harde and frowarde th●t thei are neuer satisfied hence it commeth that thei alwaies murmur and complaine although good men doe beare themselues kindly towardes them He nippeth their proude speakyng because thei boast them selues proudly But in the meane while he sheweth that thei are of a vile disposition because thei slauishly abase them selues for aduauntage And this vneuen dealing is commonly seen in such varlets Where there is no man whiche maie staie their Pride or there is no respect whiche maie let it their Pride is intollerable thei chalenge any thing vnto themselues so imperiously But thei vilely flatter those whō thei flatter or of whom thei hope for some gaine He taketh persons for the outward greatnesse or power 17 But ye beloued remember the wordes which were spoken before by the Apostles of our Lorde Iesus Christ to wit 18 That thei told you that ther should be mockers in the last tyme whiche should walk after the lustes of their owne vngodlinesse 19 Those are thei which seperate them selues fleshly not hauyng the Spirit BVt ye Now he setteth the warnynges of the Apostles whiche were freshe in memorie after the auncient Prophesie This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is remember it maketh no greate matter whether you reade it in the Indicatiue moode or in the Imperatiue moode For the sence remaineth one that thei which are armed ought not to bee astonished with the Prophesie whiche he citeth He vnderstandeth the last tyme wherein the state of the Church beyng renued doeth receiue a setled condition to the ende of the worlde And it began from the first commyng of Christ He calleth them Mockers after the maner of the Scripture whiche beeyng dronken with a wicked and prophane contempt of God doe breake out into a beastly despising of his power so that no Religiō doth keepe them any more in their duetie because no feare of the iudgement to come no hope of eternall life doeth stick in their myndes As now a daies the worlde doeth euery where swarme with hauing no God but their owne bellie Epicures which despise God who quite castyng a side all reuerence do furiously scoffe the whole doctrine of godlinesse as a tale 19 Whiche seperate Many Greeke Copies haue a Participle absolute Others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but almost in the same sence For he vnderstandeth that thei make a departure from the Church because thei can not beare the yoke of discipline as whiche beyng giuen to the flesh doe abhorre a spirituall life The fleshe here is set against the Spirite that is the grace of regeneration and therefore it doeth signifie an euill disposition suche as is in men not yet borne a newe For in this nature whiche goeth out of kinde whiche we draw from Adam is nothing but a grosse and earthly thyng that no parte of vs doeth aspire vnto God till we be renued with his spirite 20 But ye beloued edifiyng your selues in your moste holy faithe praiyng in the holy Ghost 21 Keepe your selues in the loue of God looking for the mercie of our Lorde Iesus Christ vnto eternall life 22 And haue mercie on some putting difference 23 And others saue through feare pullyng them out of the fire hatyng also the garment spotted by the flesh 24 Now to hym that is able to keepe you free from sinne and to present you faultlesse before the presence of his glorie with ioye 25 To God onely wise our Sauiour bee glorie and maiestie and dominion and power now and for euer amen BVt ye c. 20 He sheweth the waie whereby thei may ouerturne all the engines of Sathan to wit hauyng loue so ioyned with faith as though thei did watche in a Holde vntill the commyng of Christ But as he is much and vsuall in borrowed spéeches so here also he hath his maner of speeche whiche must breefly bee noted He commaundeth in the first place that thei builde themselues in faithe Whereby he signifieth that the foūdation of faith must be helde fast but that the first instruction is not sufficient vnlesse thei striue daily to goe forwarde whiche haue alreadie laied the