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
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
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
Christ to spredde their errors Others professed Christ but in halfe parte In the meane time while they had place amongest those of the householde they had the more abilitie to do harme Especially Sathan himselfe tooke occasion to disquyet the Church in Christ himselfe For hee is the stone of offence whereat all must néedes stumble which holde not the playne waye as God hath set foorth the same vnto vs. Further this whole reason of the Apostle standeth on thrée members For first he sheweth the euill whence daunger came to the faithfull and by this meanes he exhorteth them to take héede Hée setteth downe the manner of héede taking that they iudge betwéene spirites And this is the second member At the last he sheweth one speciall from whence was their greatest perill Hée forbiddeth therefore to heare them which deny that the sonne of God is manifested in the flesh Now let vs handle euery one in order And albeit this reason followeth in the text That many false Prophets haue gone out into the world yet it shall be good to begin there For this sentence containeth a profitable admonion because if euen at this time Sathan had filled many which shoulde spread their falsehoods vnder the name of Christ the like example ought not to discourage vs at this daye For this is the perpetuall state of the Gospell that Sathan busily goe about to infect and to corrupt the puritie thereof by diuers errours This our age hath brought forth certain horrible monsters of sectes By occasion whereof many stand amazed not knowing whether to tourne them doo cast away all care of godlinesse For they finde not any more spéedie way to ridde themselues from the daunger of errour That is altogether foolish for in flying from the lyght of the truth they cast themselues willyngly into the dungeon of errours Wherefore let this cleaue fast in our mindes that there haue bene false Prophets immediately since the Gospell hath begun to bée published And let this doctrine also arme vs against that offence The auncientnesse of errours holdeth the most as if it were so bounde that they dare not goe out thence But Iohn sheweth héere the deadlye daunger of the Church That if euen then deceiuers were mixed with the Apostles and other faythfull Teachers what meruayle is it if the doctrine of the Gospell long ago being oppressed many corruptions be spread abrod in the worlde There is therefore no cause why antiquitie should hinder vs that we should the lesse fréely discerne the truth from falshood 1 Beleeue not euery spirite Many as is sayde when the Church is vexed with discords and contentions being amazed departe from the Gospell But the Spirit prescribeth a farre other remedie that is that the faithfull receiue not any doctrine without choyce We must therefore take héede least being offended with varietie of opinions we renounce the teachers together with the worde of God But let this moderation suffice that all are not to be heard a lyke The name of the Spirite I take to be by a Metonimia for him that boasteth that he is indued with the gifte of the spirite to vndertake the office of a Prophet For when it is graunted to no priuate man that he speak in his name nor is there credite to be giuen to them that speake but so farre as they are the instruments of the holy Ghost the more authoritie the Prophets should haue God adorneth them with this title as if hée shoulde take them out of the common sort of men They therefore were called Spirites which onely giuing their tongues to the Oracles of the holy Ghost did after a sort beare the person of his ministerie they set foorth nothing of their owne deuising nor came they forth in their owne name And héeretoo belongeth so honourable a title least any thing might faile of the reuerence of the worde of God for the contempt of the minister For God alwaies wold haue his word receiued from the mouth of men no other waies then if he himselfe had plainly appeared from heauen Héere Sathan hath crept in as a meane and when he fained in false teachers to adulterate the word of God also gaue them a name vnder which they might the better deceiue So the false Prophets vsed alwayes proudly and with ful mouth to arrogate to thēselues whatsoeuer honour God had bestowed vpon his seruants And the apostle séemeth to haue vsed this name least they might deceiue vs with their false pretences which falslye pretende the name of God euen as we sée at this daye very many to be amazed with the bare name of the church that they had rather auowe themselues into the eternall destruction of the Pope then to take from him any or the least part of authoritie Therefore this graunting is to be noted For the Apostle coulde haue sayde that euerie one is not to bée beléeued but because false teachers did so belye the title of the spirite he so leaueth the same vnto them that together hée sheweth that it is friuolous and triflyng excepte they doo indéede perfourme what they pretende and that they are to be accounted as fooles who being amazed at the very noyse of an honourable title dare not inquire of the matter Prooue the Spirites Because all Prophecies be not true the Apostle sayth héere that they must be brought to the trial And he speketh not only to the whole body of the church but also to euery faythfull man But it is asked whence we haue such a discretion They which aunswere that the worde of God is a rule whereby euerye thing must bée tryed which men doo publikely set foorth they neither saye nothing nor the whole I graunt that doctrines are to be proued by the worde of God but except the spirit of wisedome be present it will lyttle or nothing profitte to haue the worde of God at hande whose interpretation we shall not knowe Euen as for example golde is tryed in the fire and with the touch stone but of them that haue skill For vnto the vnskilfull neyther the touchstone nor the fire can be profitable Therfore that we may be fit iudges it is néedfull that we be indued with the spirite of discretion And because the Apostle shoulde commaund vs this in vayne except we had power to discern it is for a certaintie to be held that the godly shall neuer be destitute of the spirite of wisedome so farre as shall be expedient so that they aske it of the Lord. But so then the spirite shal lead vs to a true discerning if we submit all our senses to the word For it is as is sayd like vnto a touchstone yea it ought to be of much more price vnto vs because that onely is true doctrine which is taken from thence But héere ariseth a hard questiō because if euery one haue right and abilitie to discerne there can neuer any certaintie be determined but rather the whole state of Religion shall be vncertaine
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
to be troubled at Séeing the Church is lyke vnto a floore the chaffe must be fanned that the wheate maye remaine pure This dooth GOD when hée thrusteth hypocrites out of the Church for hée dooth purge it from filth and vncleannesse 20 And you haue an annoyntment from that holy one and knowe all things 21 I haue not written vnto you because you knowe not the truth but because you haue knowen it and because no lye is of the truth 22 Who is a lyer but hee which denyeth that Iesus is Christ This is Antichrist which denyeth the Father and the Sonne 23 Whosoeuer denieth the Sonne the same hath not the Father THE Apostle dooth modestly excuse it that hée didde so carefully and diligentlye admonish them least they should thinke themselues to bée ouerthwartlye rebuked as rude ignoraunt of those things which they ought very well to knowe So Paul yéeldeth wisedome to the Romanes that they might be able and fit to admonish others Rom. 15.14 Yet together he sheweth that he could not otherwise perfourme the dutie that was inioyned him except he did admonish them And yet the Apostles doo not flatteringlye speake so but by this meanes they doo wisely foresée least their doctrine should be reiected of any sorts of men while they shew that it agréeth and is profitable not onely to the rude people but euen to those that be lerned in the Lords schoole Experience it selfe teacheth how disdainfull the eares of men bée Indeede such irksomnesse must be far from the godly yet it is the parte of a good and wise teacher to let passe nothing whereby he may make all willing to heare him And it is certaine that we receiue with lesse héede reuerence that which is spoken if wée suppose that hée which speaketh dooth take from vs the knowledge which is giuen of the Lord. The Apostle dooth together sharpen the readers with this processe because they haue the lesse excuse which are indued with the gifte of vnderstanding except they goe before others in profiting The summe is that the apostle dooth not teach them as rude and such as learne but their principles but he bringeth to their minde the things which they alreadie know and then he exhorteth them to stirre vp the sparkes of the spirite that the full brightnesse maye shine in them And he expoundeth himselfe in the next words denying that he wrote to them therefore because they knew not the truth but because they were well instructed in it For if they had bene ignoraunt and nouises they could not haue vnderstood this doctrine And wheras he saith They know all things it must not be vnderstoode generally but restrained to the circumstances of the present place But whereas he saith they haue an annoynting of that Holy one I doubt not but he alludeth to the olde Figures For out of the Sanctuarie there was oyle taken to annoynt the Priests But Daniel 7.24 sheweth that the comming of Christ is the proper time of annoynting with the holy of holiest For therefore was he annoynted of his Father that he might poure forth vppon vs much plentie of his owne fulnesse Hence it followeth that men are not rightly wise by the sharpnesse of their owne vnderstanding but by the inlyghtening of the Spirite and then that we are no waies made pertakers of the Spirite but by Christ who is the true Sanctuarie and our alone high Priest 21 And that no lye Hée graunteth that they haue iudgement whereby they discerne truth from falshood And this proposition is not Logicall That a lye differeth from the truth as generall Rules are giuen in Schooles but the speach is applyed to Vse and Practise As if he should haue said that they doo not onelye holde that which is true but are armed also agaynst the subtiltyes and deceyptes of the wicked that they maye wisely looke to themselues Further hée speaketh not of one or two kinde of lyes but whatsoeuer crafte Satan goeth about or by what meane soeuer he set vpon them that the wisedome to discerne lyght from darkenesse was alwayes readye with them because they are guyded by the Spirite 22 Who is a lyer Hée dooth not affirme that they onely are lyers who denye that the Sonne of God is come in the flesh leaste any shoulde beyonde measure disquiet himselfe in dissoluing this doubte but that they excéede all other As if hée had sayde Excepte this maye bée taken to bée a lye that there cannot any other thing be taken so As wée vse commonly to speake If vnfaithfulnesse to GOD and men bée not a faulte what els shall we call a faulte And that which hée had generally touched of false prophets hée nowe applyeth to the state of his owne time For hée dooth with the finger poynt them out which troubled the Church Whereas the olde Writers thought that Cherinthus and Carpocrates were noted out I easelye receyue it But the denying of Christ stretcheth farre For it is not inough to confesse in one word that Iesus is Christ except he be acknowledged to be such a one as hée is offered vnto vs of his Father in the Gospell Those two Heretykes whome I haue before named gaue the title of Christ to the Sonne of God but yet they vntruely helde him to bée onely man As there are diuers others as Arrius who adorning him with the name of GOD did neuerthelesse spoyle him of his eternall and omnipotent Diuinitie Martion dreamed that he was but the image of a man Sabellius fayned that hée differed nothing from his Father They all denyed him to bée the Sonne of God because none of them did rightly know the whole Christ but falsifiyng his truth as much as in them was they haue for Christ framed to themselues an Idoll Then brake out Pelagius who indéed mooued no controuersie of the being of Christ but graunted that hée was true God and man but hée translated almost all his honour vnto vs. But this is to bring Christ to nothing when his power grace is abolished So the Papists at this daye setting frée will agaynst the grace of the holy Ghost placing parte of our righteousnesse and saluation in the desarte of workes fayning infinite Patrones to themselues by whome they may haue God fauourable they haue I wot not what counterfayte Christ but the lyuely and naturall Image of God which ought to shine in Christ they deface with their wicked inuentions they weaken his power they ouerthrowe and peruert his office Now we sée that Christ is denyed so often as those things that are proper vnto him are takeÌ„ from him And as Christ is the end of the lawe and the Gospell and hath in himselfe all the treasures of wisdome and knowledge so is â—he the verie marke that all Heretikes aime â—at that thether they maye directe all their artillerie Wherefore the Apostle doth not without cause make them the chiefe of all deceiuers which fight against Christ séeing that the full truth is set forth
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
now he sayth By Faith we know the loue of God towardes vs. Whereby it appeareth that the fatherly loue of God is apprehended in Christ and that they knowe not any thing at all in Christ for certaine excepte it bée onelye such as acknowledge themselues by his grace to be the children oâ— God For therefore the Father doth set forth his sonne vnto vs that he might adopt vs in him God is loue It is as it were the lesse proposition in the syllogisme because he reasoneth from faith to loue after this manner God dwelleth in vs by Faith but God is loue therfore wheresoeuer God remayneth there loue must néedes flourish Héerevpon it followeth that loue is necessarily knit vnto faith 17 In this is loue perfect in vs that wee might haue boldnesse in the daye of iudgement that as he is we also are in this world 18 There is no feare in loue but perfect loue casteth out all feare because feare hath painfulnesse in it And he that feareth is not perfect in loue 17 THere are two meÌ„bers of this speach that then we are made pertakers of the diuine adoption when we so resemble god as children doo their father and then that this boldnes is an incomperable good because that without it we are most miserable Therefore in the first place he sheweth vpon what conditioÌ„ god hath imbraced vs in loue and how in effect we inioye this grace which he hath giuen vs in Christ Therefore the loue of god towards vs is héere to be vnderstood He saith it is Perfect because it is poured out in full measure and perfourmed so throughlye as if it were absolute on all partes But he affirmeth that there are none pertakers of this good except such as béeing conformable vnto God doo approue themselues to be his Children The argument therefore is of those things which be ioyned together That we may haue boldnesse Now he beginneth to shew the fruite of the loue of God towards vs albeit he will afterwards shewe it more cléerely by the contrarie But yet this is inestimable felicitie that we dare stande boldly before God For by nature we fly from the â—ight of God and worthely For séeing he is the Iudge of the world and our sinnes doo presse vs with guiltinesse it is of necessitie that together with God death and hell come into our minde Hence is the feare which I spake off that men flye from God as much as lyeth in them Iohn denieth that the faithfull are afraid when there is mention made to them of the last iudgement but rather to come bold and chéerefull to the iudgement seate of God because they are assuredly perswaded of his fatherly loue Therefore so much hath euery one profited in the faith as he is rightlye prepared in minde to waite for the daye of iudgement As he is By these wordes as I said alreadie he dooth meane agayne that this is requyred of vs that we resemble the image of God Such therefore as God is in heuen such dooth he commaunde vs to bée in this worlde that we may be accompted his children For the image of God when it doth appeare in vs it is as a seale of his adoption But so hée séemeth to place parte of our trust in workes Therefore héere the Papists doo stroute themselues as if Iohn denyed that trust to haue an assured confidence of saluation by the alone grace of God except works did helpe together But they are deceiued in that that they weigh not that the Apostle dooth not héere fetch his Argument from the cause but the place is of things ioyned together And wée willinglys confesse that no man is reconciled to God by Christ excepte together hée be reformed and made agréeable to the Image of God and that they are so conformable that they cannot bée seperated the one from the other The Apostle therefore sayth this most fitlye for he dooth driue all them from the assuraunce of Grace in whome there is not séene any lykenesse of God For it is most certayne that suche are vtterly straungers to the Spirite of GOD and to his sonne Christ Neyther also doo we denye that the newnesse of lyfe auayleth to the confirmation of an assuraunce but that I may speake so that it be taken as a seconde helpe But in the meane time it behooueth vs to bée grounded vpon onely grace Neyther indéede otherwayes shoulde Iohns doctrine agrée with it selfe For common experience dooth shewe and the Papistes themselues are constrayned to graunt that there is alwayes a cause of fearfulnesse in the respect of workes Wherefore no man shal euer come with a quyet and perswaded minde to the iudgement seate of GOD excepte hée determine first with himselfe and willynglye confesse that hée is of him euen freelye beloued But there is no cause that any man shoulde meruaile that the Papists taste none of these things séeing the miserable men knowe no faith but that which is full of doubting And further that hypocrisie dooth ouer spred them with darknesse least they should earnestlye bethinke how fearfull is the Iudgement of God where Christ is not present a mediatour Others passe by the resurrection as if it were a tale but that we may goe foorthe glad and chéereful to méete Christ it doth behoue vs to haue our faith fixed in his grace alone 18 There is no feare Now by contraries he commendeth the excellencie of that good for he saith that we are continuallye tormented vntill God doo deliuer vs from that miserable torment with the remedye of his loue towards vs. The effect is séeing nothing is more miserable than to be vexed with continuall disquiet that we attain vnto this loue of God towardes vs being knowen that we maye quietlye rest without feare Whence appeareth how singular a benefite it is that God dooth vouchsafe vs worthy of his loue Further of this doctrine he will immediately raise an exhortation But before hée exhort vs to our dutie he commendeth this guifte of God to vs which by faith taketh feare from vs. I knowe that all this place is other waies expounded of many but I respect what the Apostle meaneth not what others thinke They saye That there is no feare in loue because when of our owne accord we loue God we are not constrained to his obedience by force and feare Therefore according to them a seruile feare is héere opposed to a voluntarie reuerence Whence also is risen the distinction of seruile childly feare I grant indéed that that is true when we willyngly loue God as a Father that we are no more vrged with the feare of punishment but that doctrine hath no agréement with this place For the Apostle dooeth onely teach that when the loue of God is perceiued and knowen vnto vs by Faith peace is giuen vnto our consciences leaste they be any more disquieted Yet it maye be asked when perfect Loue casteth out feare because being indued with some taste onely of the loue of God
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 feaâ—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 â—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 feaâ—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 naâ—ure the vse of so many things the mutuall â—ommunication would intice vs vnto loue â—nlesse we were verie hard harted But Iohn â—eant nothing els but that it is a deceitfull â—oasting if a man saye that he loueth God â—nd neglecteth his image which is before his â—yes 21 And this commaundement A stronâ—er argument from the authoritie and docâ—rine of Christ for he doeth not teach of the â—are loue of God but commaundeth also to â—ue our bretheren Wherefore we must so â—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 â—ne that loueth him which begot loueth him â—lso which is begotten of him 2 In this we know that we loue the chilâ—ren of God if we loue God â—epe his comâ—aundements 3 This is the loue of God that we keepe â—is commandements and his commandements are not greeuous 4 Because all that is borne of God doetâ— ouercome the worlde and this is the victoriâ— which ouercommeth the worlde euen yoâ—â— faith 5 Who is he that ouercommeth the world but he which beleeueth that Iesus is the sonnâ— 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 â—romised of the Messia For indéede the bare â—tle of Christ is not attributed vnto him in â—his place but rather the office which is inâ—oyned him of the Father And like as in the â—awe the full restoring of all things righteâ—usnes and felicitie is promised by the Mesâ—ia so at this daye all the same is more â—léerely expressed in the Gospell Therefore â—esus cannot bée receiued as Christ but that â—aluation bée asked of him séeing that to this â—nde he is sent of the Father and dayly ofâ—ered vnto vs. Wherevpon the Apostle doth worthely pronounce all them to be borne of God which doe truly beléeue For fayth is â—et far aboue the capacitie of the wit of man â—hat it behooueth vs to be drawen of the heaâ—enly Father vnto Christ because that neuer anie of vs could of our owne indeauour ascend vnto him And this is that which the â—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 giueÌ„ vnto vs of him because neither eie hath seene nor eare hath heard nor vnderstanding conceiued what rewarâ— is laide vp in store for them that loue God but onely the spirite hath attained to that
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
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 HeÌ„ce 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 â—lace of Scripture which teacheth that the â—ill is so framed that it cannot bée but right For God testifieth that he giueth a new hart â—o his children and he promiseth that he will â—ause them to walke in his precepts Ezech. â—6 26 Adde moreouer that Iohn doth onely â—each how effectually God worketh in man â—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 motioÌ„ 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 â—e is most of all let loose the secret roote remaiâ—eth which afterward springeth forth at the â—â—st But Iohn speaketh héere not of one actioÌ„â—s they call it but of the continual course of yeâ—fe Certaine frantike fellowes dreame of I now not what eternall séed in the elect which â—â—y alwaies bring froÌ„ their mothers woÌ„be But to this purpose they doo more then vnfitâ— wrest Iohn his words For he disputeth not â—f eternal election but beginneth at regeneraâ—â—on There are also others twice mad who â—nder this preteÌ„ce wil haue euery thing lawâ—ul to theÌ„ that beleeue because Iohn saith they caÌ„â—ot sin They wil therfore that we folow wtout â—ifference whatsoeuer our affectioÌ„ shal craue â—s so they giue licence to
coÌ„mit whoredome â—o steale to kill because there can be no sin â—her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle â—enieth that the faithful can sin because God â—ath written his lawe in their heartes as it â—s in the Prophet Iere. 31.31 By this are knowne In few words he conâ—ludeth that they do in vaine challenge to themâ—elues a name amoÌ„gst the childreÌ„ of God which â—o not approue theÌ„selues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they â—iffer from the children of the Diuell Further he doth not so meane that they 〈◊〉 made manifest that they may be openly knowen to all the world but this onely he meaneth that the fruit and effect of the diuine adoption doth alwaies shew forth in the lyfe Hee that doeth not righteousnesse is not 〈◊〉 God nor he that loueth not his brother 11 Because this is the preaching which you haue heard from the beginning that we loâ—â— one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slewâ—â— he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worlâ— hate you HE that doth not righteousnes To do righteousnesse and to commit sinne are héere set one against another Therfore to do righteousnesse is nothing else then from the heart to feare God and to walke in his preceptes as farre as mans frailtie will beare For albeit that righteousnes if it be takeÌ„ precisely is no other thing then the full obseruing of the lawe from which the faithfull are alwayes farre of yet because God doth not lay theyr â—â—fences faultes to their charge this percel â—f obedience which they performe vnto God â—s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer â—ine not righteously because whosoeuer God â—alleth he doth renue theÌ„ by his spirit Therefore the newnesse of life is a perpetuall witnesse of Gods frée election And which loueth not his brother He applyeth a generall doctrine to his purpose For hetherto he hath exhorted the faithfull to brotherly loue Now by the same he sheweth the summe of true righteousnesse wherefore this part is added in stéed of an exposition But I haue sayd before after what sort whole righteousnesse is comprehended vnder brotherlye loue The loue of God indéede hath the first place but because of that dependeth brotherly loue amongst men ofteÌ„times by a Sinadoch that is contained vnder this this again vnder that Therefore as euerie one is giuen to humanitie and well doing so he saith that he is iust and so accounted because loue is the fulfilling of the law He coÌ„firmeth this sentence when hée sayeth that the faithfull haue ben so taught froÌ„ the beginning for by these words he sheweth that this definition which he giueth ought not to séeme straunge vnto them 12 Not as Caine. Another confirmatiâ—â— is taken of the contrarie because hatred raiâ—â—neth in the reprobate and children of the dâ—uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dowâ—â— Caine as an example In the meane time 〈◊〉 maketh to their comfort as he concludeth at 〈◊〉 last Meruaile not if the world hate you This exposition is to be diligently noted for in the manner of life men are alwaies deceiued because they place holinesse in figured workes while they tormeÌ„t themselues with trifles they thinke they are twice acceptable to God Euen as Monkes doe proudly tearme theyr kinde of life the state of perfection And in Poperie there is not thought anie other worship of God then that filth of superstitions But the Apostle doth especially shew that we are approued of God if we loue oâ—eâ—â—â—other Againe that the diuell raigneth where hatred grudge enuie and displeasures dooeth raign Yet it is together to be kept in memorie that I touched of late that brotherly loue because it ariseth of the loue of GOD as the effect of the cause is not separated from it but rather is commended of Iohn for this cause for that it is an approouing of our holynesse before GOD. When he sayeth that Caine was by this cause enforced to the slaying of his Brother because his owne works were euill Hée meaneth that which I haue noted alreadie that where wickednesse beareth the swaie hatred possesseth all the partes of life Hée maketh mention of the iust works of Abel that we may learne to beare it paciently if the world prouoked with no iniury doe hate vs without cause 14 Wee knowe that wee are translated from death to life because we loue the bretheren He that loueth not his brother abideth in death 15 Euerie one that hateth his brother is a manslayer you know that no manslayer hath eternall life abiding in him 16 By this haue wee knowen loue because hee layde downe his lyfe for vs and we ought to lay downe our liues for the bretheren 17 If anie man haue this worldes good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him 18 My little children let vs not loue in word and tongue but in deede and truth 14 HE commendeth loue vnto vs by an excellent speach because it is a testimonie of our being deliuered from death to lyfe Wherevpon it followeth that if wée loue our bretheren we are happie and if wée hate them we are miserable Ther is no man that dooth not desire to escape and to be delyuered from death therefore they must néede be more then blinde who by fostering of hatred doo willingly pamper their own death Further when the apostle saith that by loue it is knowen that we haue passed into life he meaneth not that man is his own deliuerer as if by louing the bretheren hée deliuered himselfe from death obtained life for himselfe For he dooth not dispute héere of the cause of saluation but séeing loue is the principall fruite of the spirite it is also a certaine note of regeneration Therfore the Apostle reasoneth from the signe and not from the cause For because no man doth truely loue the brethren except he which is regenerate by the spirit Hence it is rightly gathered that the spirite of God which is lyfe dooth dwell in them that loue the bretheren But one should therevpon preposterously inferre that lyfe is attained vnto by loue séeing loue by order is the later This Argument should haue more coulour if loue make vs more assured of our life that then the assurance of saluation doth consist in act But the answere therof is also easie For albeit that faith is confirmed by al the graces of god as by helps yet it ceaseth not to haue his foundation in the onely frée mercie of God For example when we inioy the light we are sure that the Sunne shineth if the Sunne giue his beams into the place wherin we are we haue a certaine more cléere sight