hath not attained vnto but because the knowledge of Christ is sufficient to expell darknesse therfore daily goinges forward are necessarye and euerye ones faith hath first a beginning before it come to perfection But because GOD continueth the tenour of the same doctrine wherein he biddeth vs to increase the knowledge of the Gospell is worthely called the true light where Christ the sonne of righteousnesse doth shine So the way is shut vp to the malepeartnesse of men who indeauour to corrupte the purenesse of the Gospell with their owne counterfait inuentions and with good warrantise it is lawfull to condempne with most bitter cursing the whole Popish diuinitie which doth wholy darken this true light 9 He that saith he is in the light He doth prosecute his Metaphor He hath sayd that loue is the onely rule whereby our lyfe must bée squared he hath sayde that this lawe is appointed to vs in the Gospell Finally he hath sayd that there is as it were the noone lyght which ought to continue our eyes in the beholding thereof Now of the contrarie he gathereth that they are all blinde and doe erre in darknesse which are strangers from loue And whereas he first set downe the loue in God and nowe of brethren there is no more repugnaunce then betwixt the effect and the cause Finally they are so knit together of themselues that they cannot bée separated Iohn will after saie in the third chapter that we doe falsely boast of the loue of God except wée loue the brethren And that is most true But now he taketh the loue to our brethren as a testimonie whereby we proue that wée loue God In summe séeing loue doth so respect God that in God it comprehēdeth men there is no absurditie in that that the Apostle disputing of loue doth referre it indifferently sometimes to God and sometimes to the brethren And this is a common vse of the Scripture Often times the whole perfection of life is placed in the loue of God Againe Paule Rom. 13.8 teacheth that he fulfilleth the lawe which loueth his brother And Christ sheweth that these are the principal things of the lawe Righteousnesse iudgement and truth Mat. 23.23 And both is true and doth most fitly agrée because both the loue God directeth vs to the loue of men we do indéed witnesse our diuine affection towards god by louing of men at his commandement Whatsoeuer it be let this euer remaine firme that loue is the rule of the direction of lyfe which is so much the more diligently to be marked because all almost do rather choose any thing then this onely commandement of God To the same effect belongeth that which followeth That ther is no offence where is the desire of loue for he that so frameth his life shal neuer offend 11 He that hateth his brother Againe he admonisheth that although thou make an excellent shew of vertue yet there is nothing that is not filthie where loue is absent Conferre this place with the 13. of the 1. Cor. and it shal néed no long exposition But this doctrine is therefore obscure to the worlde because the greater part are astonished with I know not what maskes So a counterfait holynesse almost dazeleth all their eies In the meane time loue is neglected or else is reiected into some extreame corner 12 I write to you little children because your sinnes are forgiuen you for his names sake 13 I write to you Fathers because you haue knowen him which is from the beginning I write vnto you young men because you haue ouercome that wicked one 14 I write vnto you children because you haue knowen the Father I haue written to you Fathers because you haue knowen him which is from the beginning I haue written vnto you young men because you are strong and the worde of God doeth abide in you and you haue ouercome that euill one 12 LIttle children This yet is a generall Sentence And hée doeth not speake to them of young yeares but generallye hée vnderstandeth by lyttle Children men of all ages as it is noted in the first Chapter and in this also a lyttle after This I saye because sundrie Interpreters doe verye ill to restraine it to children But Iohn when hée will speake of Children hée will call them Paidia that is By Infancie which name agréeth to the age But hée as a spirituall Father calleth olde men as well as Children Tecnia by the name of lyttle Children Immediatlye indéede hée will applye seuerall sentences to euerye age Yet they are not a lyttle deceiued which doe beginne from hence But rather least the former exhortation might altogether darken the frée forgiuenesse of sinnes this Doctrine which is proper to Faith hée doeth vrge agayne As in déede this foundation ought alwayes stedfastlye to bée kepte that eternall lyfe is layde vp for vs thorough the onelye grace of Iesus Christe Holynesse of lyfe indéede must be vrged the feare of God must be diligently taught men must be vehemently prouoked to repentaunce the newnes of lyfe with his fruits must be commended yet this must alwayes bée taken héede off that the doctrine of Faith be not strangled which approueth Christ the alone author of saluation of all good things but rather is this meane to be kept that faith maye alwaies holde the chiefe place Iohn doth prescribe vs this order when he hath diligentlye preached of good workes least yet more should séeme to be attributed to them then is méet he doth so carefully recall vs to the grace of Christ Your sinnes are forgiuen you Without this trust the appearaunce of holinesse will be nothing else but inconstaunt and vaine Yea they that setting aside the forgiuenesse of sinnes doe rest in other duties doe builde without a foundation In the meane time Iohn doth teach that there is nothing more fit to stirre men vp to the feare of GOD then while they are truely taught what good they haue receiued by Christ as Paul Ph. 2.1 doth beséech them by the bowells of the mercie of God By which appeareth how lewd is that slaunder of the Papistes who saye that the desire of well doing waxeth colde while that is extolled which only maketh obedient children to God For thence he taketh occasion to exhort because we know that God is so louing vnto vs that he doeth not impute our sinnes vnto vs. For his name The materiall cause is assigned least we should féele other meanes to reconcile vs to God For it wil not be inough to hold that God forgiueth our sinnes except we come rightly to Christ and to that price which he paid for vs vpon the crosse And that is so much the more to be obserued because we sée this waie stopped vp by the crafte of Sathan and vile inuentions of men While foolish men go about to please God by diuers satisfactions and inuent innumerable kinds of reconcilements to redéeme thē selues For how many meanes we bring in before God to deserue
coÌ„mit whoredome â—o steale to kill because there can be no sin â—her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle â—enieth that the faithful can sin because God â—ath written his lawe in their heartes as it â—s in the Prophet Iere. 31.31 By this are knowne In few words he conâ—ludeth that they do in vaine challenge to themâ—elues a name amoÌ„gst the childreÌ„ of God which â—o not approue theÌ„selues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they â—iffer from the children of the Diuell Further he doth not so meane that they 〈◊〉 made manifest that they may be openly knowen to all the world but this onely he meaneth that the fruit and effect of the diuine adoption doth alwaies shew forth in the lyfe Hee that doeth not righteousnesse is not 〈◊〉 God nor he that loueth not his brother 11 Because this is the preaching which you haue heard from the beginning that we loâ—â— one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slewâ—â— he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worlâ— hate you HE that doth not righteousnes To do righteousnesse and to commit sinne are héere set one against another Therfore to do righteousnesse is nothing else then from the heart to feare God and to walke in his preceptes as farre as mans frailtie will beare For albeit that righteousnes if it be takeÌ„ precisely is no other thing then the full obseruing of the lawe from which the faithfull are alwayes farre of yet because God doth not lay theyr â—â—fences faultes to their charge this percel â—f obedience which they performe vnto God â—s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer â—ine not righteously because whosoeuer God â—alleth he doth renue theÌ„ by his spirit Therefore the newnesse of life is a perpetuall witnesse of Gods frée election And which loueth not his brother He applyeth a generall doctrine to his purpose For hetherto he hath exhorted the faithfull to brotherly loue Now by the same he sheweth the summe of true righteousnesse wherefore this part is added in stéed of an exposition But I haue sayd before after what sort whole righteousnesse is comprehended vnder brotherlye loue The loue of God indéede hath the first place but because of that dependeth brotherly loue amongst men ofteÌ„times by a Sinadoch that is contained vnder this this again vnder that Therefore as euerie one is giuen to humanitie and well doing so he saith that he is iust and so accounted because loue is the fulfilling of the law He coÌ„firmeth this sentence when hée sayeth that the faithfull haue ben so taught froÌ„ the beginning for by these words he sheweth that this definition which he giueth ought not to séeme straunge vnto them 12 Not as Caine. Another confirmatiâ—â— is taken of the contrarie because hatred raiâ—â—neth in the reprobate and children of the dâ—uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dowâ—â— Caine as an example In the meane time 〈◊〉 maketh to their comfort as he concludeth at 〈◊〉 last Meruaile not if the world hate you This exposition is to be diligently noted for in the manner of life men are alwaies deceiued because they place holinesse in figured workes while they tormeÌ„t themselues with trifles they thinke they are twice acceptable to God Euen as Monkes doe proudly tearme theyr kinde of life the state of perfection And in Poperie there is not thought anie other worship of God then that filth of superstitions But the Apostle doth especially shew that we are approued of God if we loue oâ—eâ—â—â—other Againe that the diuell raigneth where hatred grudge enuie and displeasures dooeth raign Yet it is together to be kept in memorie that I touched of late that brotherly loue because it ariseth of the loue of GOD as the effect of the cause is not separated from it but rather is commended of Iohn for this cause for that it is an approouing of our holynesse before GOD. When he sayeth that Caine was by this cause enforced to the slaying of his Brother because his owne works were euill Hée meaneth that which I haue noted alreadie that where wickednesse beareth the swaie hatred possesseth all the partes of life Hée maketh mention of the iust works of Abel that we may learne to beare it paciently if the world prouoked with no iniury doe hate vs without cause 14 Wee knowe that wee are translated from death to life because we loue the bretheren He that loueth not his brother abideth in death 15 Euerie one that hateth his brother is a manslayer you know that no manslayer hath eternall life abiding in him 16 By this haue wee knowen loue because hee layde downe his lyfe for vs and we ought to lay downe our liues for the bretheren 17 If anie man haue this worldes good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him 18 My little children let vs not loue in word and tongue but in deede and truth 14 HE commendeth loue vnto vs by an excellent speach because it is a testimonie of our being deliuered from death to lyfe Wherevpon it followeth that if wée loue our bretheren we are happie and if wée hate them we are miserable Ther is no man that dooth not desire to escape and to be delyuered from death therefore they must néede be more then blinde who by fostering of hatred doo willingly pamper their own death Further when the apostle saith that by loue it is knowen that we haue passed into life he meaneth not that man is his own deliuerer as if by louing the bretheren hée deliuered himselfe from death obtained life for himselfe For he dooth not dispute héere of the cause of saluation but séeing loue is the principall fruite of the spirite it is also a certaine note of regeneration Therfore the Apostle reasoneth from the signe and not from the cause For because no man doth truely loue the brethren except he which is regenerate by the spirit Hence it is rightly gathered that the spirite of God which is lyfe dooth dwell in them that loue the bretheren But one should therevpon preposterously inferre that lyfe is attained vnto by loue séeing loue by order is the later This Argument should haue more coulour if loue make vs more assured of our life that then the assurance of saluation doth consist in act But the answere therof is also easie For albeit that faith is confirmed by al the graces of god as by helps yet it ceaseth not to haue his foundation in the onely frée mercie of God For example when we inioy the light we are sure that the Sunne shineth if the Sunne giue his beams into the place wherin we are we haue a certaine more cléere sight
but yet albeit the visible beames doe not pearce through vnto vs in this same we are satisfied that the Sun yéeldeth out the vse of his shining vnto vs. So after that our fayth is established in Christ certayne thinges maye come to passe which maye helpe it yet in the meane time it resteth in the alone grace of Iesus Christ 15 Is a manslayer To the end hée maye stirre vs the more vnto loue he sheweth how detestable a thing before God hatred is Ther is no man but he abhorreth man slaughter yea wée al hold the verie name to be execrable And the apostle sheweth that they are al manslayers which hate theyr bretheren Hée coulde not speake anie thing more bitterlie and yet this is not hyperbolical For whō we hate we could affoord that he perished And it is no matter if one kéepe his hands from the euill For the verie desire is condempned before God as much as is the practise Yea also when we our selues do not desire to do hurt if yet we desire that some euil may come vnto our brother from other wher euen then also we are manslaiers Therfore the Apostle doeth define the matter euen as it is where he giueth the name of manslaughter to hatred Wherby is conuinced the foolishnesse of men because when they doe euen loath the name they make almost no account of the fault it selfe And whence is that Euen because the outward face of things doth occupie all our sences before God the inwarde affection is regarded Wherefore least anye doe anye more lessen so excéeding an euill let vs learne to call backe our iudgements to the iudgement feate of God 16 By this wee knowe Now he sheweth what is true loue For it were not inoughe to prayse it excepte the power of it were knowen And hée setteth forth a perfect rule of loue in the example of Christ because in not sparing his owne lyfe hée made it knowen howe much hée loued vs. Therefore hée biddeth vs labour to this point The summe is that therein is our loue commended if wée transferre the loue of our selues vnto our bretheren So as euerie one after a sorte forgetting himselfe take care for others It is indéede most certaine that wée are not farre vnlyke vnto Christ but the Apostle doeth commend vnto vs imitation because albeit we attain not vnto him yet it is good that wée followe his steppes a farre off Indéede when the Apostle giueth counsaile to hypocrites that they cast awaye vaine boasting which bragge that they haue the fayth of Christ without brotherlye loue hée doeth shewe that excepte this desire doeth preuayle in our heartes wée haue nothing to doe with Christ Neyther yet as I sayde doeth hée so set before vs the loue of Christ that hée requireth an equall loue of vs. For what shoulde that bée else but a driuing of all at once to desperation But so he will haue our affections framed that wée maye desire to bestowe both our life and death first to the glorie of God and then to the good of our neighbour There is another difference betwixt vs and Christ that there cannot bée the same power of our death For neither is the wrath of God pacified by our bloud nor lyfe attayned vnto by our death nor the debt of others is paide But the Apostle by this comparison did not respect what was the end or effect of the death of Christ but he onelye woulde that our lyfe should be conformed to his example 17 If anie haue this worlds good Nowe he preacheth of the common offices of loue which procéed from that chiefe fountaine that is when we are prepared to reache out our selues euen vnto death for our brethren Albeit he séemeth to reason from the more to the lesse For he that refuseth to ease the want of his brother with his good while his life is not touched much lesse will he bestowe his lyfe Therefore hée denyeth that there is loue in vs if we leaue our bretheren destitute of our helpe But he accompteth so highly of externall liberalitie that together he sheweth most fitly what is the true way to do well what kinde of affectiō ought to guide the same Let therfore this be the first proposition That no man doth truly loue the brethren but hée wil shew forth the same in effect as oft as occasion doth require Another how much riches anie man hath accordingly he is bound to reléeue the brethren because the Lord by this meanes doth minister vnto vs matter to exercise our loue The third that euery ones necessitie is to be cōsidered because as euerye one néedeth meate drinke or anye other thing wherof we haue store he doeth euen so craue our duetie The fourth that ther is no liberality doth please god except it be ioyned Te Sumpatheia to a cōpassion many séeme to be liberall which yet are not anye whit touched with the miseries of their brethren But the Apostle biddeth vs to open our bowells which is done when wée put vpon vs almost the same féeling that we may bewaile together the euills of others no other waies then as our owne The loue of God Heare the question is of the loue of brethren Therfore why doth he name the loue of God Verily the principle must be kept that it cannot be but it is the loue of God shoulde beget in vs the loue of our bretheren And by this meanes God taketh an experience of our loue towardes him while he commaundeth vs to loue men for his sake as it is in the 16. Psalme My dooing well extendeth not vnto thée but my will and my desire is vnto the Saints which are in the earth 18 Let vs not loue in word Ther is a granting in this first part For we cannot loue onely with the tongue but because manye doe fasly boast of this the Apostle giueth the name of the thing to their dissimulation as vseth often to be done Albeit in the other part he reproueth their vanitie when he denieth that it is the truth except it be in déede For thus the words are to be resolued let vs not professe with tongue that we loue but let vs approue it by déede because this is the ryght condition of loue 19 And by this we know that we are of the truth shal perswade our hearts before him 20 But if our heartes accuse vs truely God is greater then our hearts knoweth all things 21 Beloued if our hearts accuse vs not wee haue trust towards God 22 And if we aske anie thing we receiue it of him because we keepe his commandements and doe those things that are pleasaunt before him 19 HE taketh the name of Truth héere in another sence but it is an excellent giuing of a name that if we loue our bretheren truely we haue héereby a testimonie that we are borne of God who is the truth or that the truth of God hath place in vs. But let vs alwayes remember that we haue not
¶ The Comentaries of M. Jhon Caluin vpon the first Epistle of Sainct Ihon and vpon the Epistle of Iude wherein accordyng to the truthe of the woordes of the holie Ghost he most excellently openeth and cleareth the poinct of true iustification with GOD and sanctification by the Spirit of Christ by the effects that he bryngeth forthe in the regeneration Translated into Englishe by W. H. Psal 129 5. Thei that hate Syon shal be all ashamed and turned backward Prou 19.14 House and riches are the inheritaunce of the Fathers but a prudent wife commeth of the Lorde Psal 32 11. Be glad ye righteous and reioyce in the Lorde and bee ioyfull all ye that are true of harte ¶ Jmprinted at London by Jhon Kyngstone for Jhon Harrison the yonger To the Worshipfull my very good freend Maister VVilliam Swan of Wye in Kent and to the right Vertuous and Christian Gentlewoman Mistresse Amy Swan his Wife with all those that in the truth of a single hart loue the Lord Iesus in that Congregation 1. Tim. 4.8 W. H. wisheth plentie of those blessynges whiche haue promises of this life and the life to come IN the often consideration right deare in the Lord of the righteous a Gen. 2.17 Rom. 5.12 iudgemeÌ„t of GOD against all the sonnes of men with the infinite ouerflowinges of all b Gen. 8.21 Esa 64.6 guiltinesse before hym the many assaultes of c Gen. 3.1 1. Cro. 21.1 Sathan and daungerous inticements of our own d Rom. 8.13 harts into the waie of euill the e Deut. 32. â—8 19 20.21 Rom. 6.23 fearcenesse of the Lordes wrathe for sinne and our owne vtter f 1. Sam. 2.25 inabilitie to stande in his sight whiche causeth that the hartes of many g Psal 6.1.2.3.4 5. Math. 24.46 righteous in the feelyng of their owne wants doe euen faint before the anger of the Lorde hath in the direction of Gods Spirite giuen an hartie desire to be assured of the waie of safetie with what soeuer belongeth to the right application and continuance of the same Wherein as the Lorde hath made knowne the riches of his owne free h Ieremy 32.3 Ihon. 3.6 Rom. 5.8 Gala. 2.21 Ephe. 3.19.5.2 loue towardes his the head and alone fountaine of all eternall safetie vnto his elect so is it also plaine that by no other way or meane we haue attained vnto the free gift of grace and full reconcilement with the Lorde then by the mediation of the i Rom. 8.3 1. Tim. 3.16 sonne of God in our owne fleshe For all the counsell k Math. 3.17 Gala. 5.17 Ephe. 28. Phil. 1.6.2.13.2 Thes 2.17 Tit. 17.14 Heb. 13.21 will wisedome and power of the sonnes of men as in them selues thei are moste vncleane so must they flie before the face of the Lord and neuer be able to pleade innocencie for his Sainctes Whiche reconcilement as albeit in it self it is alsufficient for all the sonnes of men it is onely effectuall to the Lordes l Rom. 9.11.11.5.11.7 elect who in the power of an effectuall m Act. 13.39.26 18. Rom. 3 21.24.25.28.4.5 11.24 Phil 3.9 Heb. 11.14 faithe alone receiue the fauour of the Lorde with application of the promises of his grace so in the like power vnto hymself alwaies rulyng where he is had prouidyng cheefly for the n Psal 11 5. 1. Ihon. 17.4 Act. 3.13 1. Cor. 6.20 honor of his name with a ioyned care for the good of his Churche o Exo. 29.45 Leuit. 26.12 Esa 43.2 Math. 9.36.21.41 and woorking a newnesse of the whole p Ihon. 3.3 2. Cor. 5.17 man doeth onely seale vnto the soules of the Sainctes of God the assuraunce of their good estate with the Lord. For q Rom. 8.28.29 30.9.24 1. Cor 1.9.24 whosoeuer by an effectuall callyng is grafted into the Sonne of God and made a member of that bodie whereof Iesus Christ is the head is one with hym in the r Math. 12.50 Ihon. 20.7 Rom. 8.29 Heb. 2.11.12 fellowshippe of all the blessynges of the Lorde And albeit thei are onely infinite in hym who hath receiued aboue his fellowes yet according to the measure of the dispensation of his grace thei are freely giuen vnto all his elect and are assured vnto them by a most effectuall witnesse euen the Spirite of adoption and grace by whoÌ„ he dwelleth in those that bee his who as he is not without his effect so in a moste liuely and quickning power he bothe applieth and sealeth vp And as he hath appeared for vs a s 1. Sam. 2. Psal 2.6 Esa 3.6.7 Ieremy 23.5.6 Ez 34.24 King a t Heb 4.14.8.6 Heb. 5.6 â— 11 Priest and a v Deut 18.8 Act 3.11.22 1. Cor. 1 30. Collo 2.3 Iere. 23.5 45.5 Ezec. 21 26. Zach. 9.9 Prophet so the great kindnesse of the Lord is seuerally applied according to the same As in the first he hath vtterly spoiled and laied waste the power of all the enemies of his Church and iustly taken the Kingdome vnto hymself the Scepter whereof shal a Psal 45. â— neuer fade or decaie so we being cleared of all daunger and freed from the perill of all our foes are in all care conscience to confesse him our Lord alone and as true subiects of so good a King to holde our selues against Sathan and men vnto the pure obedience of his wil. Againe as he is the onely true Priest Psal 110.5 Zach. 6.13 Heb. 2.17 who is sanctified of God to offer vnto hym a most sweete Sacrifice to reconcile vs vnto hymself and as by his alone execution of this office and offeryng of hymself we haue by hym a sure peace and free entrance into the presentes of the Lorde as by hym all enmitie is doen awaie and there remaineth inaccomptable peace and fauour for euermore so we are most strongly to cast out of sight the sleightes of Sathan and all the deuises of men as moste vncleane filthinesse for euer and not to set our selues or admit others of what sorte soeuer to stande for vs in this duetie to spoyle vs of assured safetie and the Lorde Iesus of this honour that he alone and none but he is the Priest of his Churche and hath fully and alsufficiently performed whatsoeuer appertaineth to their peace for euermore And as he alone among all the Prophets of the Lorde Esa 40.11 â—1 â— Deut. 18.15 hath infinitly opened the will of God and as in him is al fulnesse of diuine wisedome Ihon. 10.11 to reueale and make knowne the will of God vnto his Churche and as what soeuer he discloseth vnto his Sainctes hath a sounde warrant to be the will of the most highest and ought to hold vs in the awe of the same so he alone hath this peculier vnto hymself to bee the moste excellent Prophet and Apostle of his Churche and that none must be vnto vs in this place but he alone and whatsoeuer doth not
perfectly loued god I answere that it sufficeth so that euery one for the mesure of the grace the is giuen him doo aspire vnto this perfection In the meane time the definitioÌ„ is manifest that the perfect loue of God is the due obseruing of his word We know that in him He coÌ„meth again to the fruit of the gospell wherof he had made meÌ„tion that is felowship with God and with his son And so he coÌ„firmeth the former senteÌ„ce by things that folow For if the end of the gospel be that we may haue felowship with god ther caÌ„ be no felowship wtout loue no maÌ„ caÌ„ truly profit in faith but he the cleueth to god froÌ„ his hart 6 He that saith he abideth in him As before he proposed vnto vs the light of God as a pattern to folow now also he calleth vs to christ that we may becoÌ„e folowers of him Yet he doth not simply exhort to the imitatioÌ„ of Christ but by the vnitie which we haue with him he proueth that we ought to be like him The likenes of life works he saith wil proue vs to abide in Christ Further by these words he maketh himselfe an entrance vnto the loue of our brethren which he will immediately adde 7 BrethreÌ„ I write no new coÌ„maÌ„demeÌ„t to you but an old coÌ„mandemeÌ„t which you haue had froÌ„ the beginning this old coÌ„mandemeÌ„t is that word which ye haue hard froÌ„ the beginning 8 Againe a new commandement write I vnto you which is the truth in him and also in you for the darknesse is past and that true light now shineth 9 He that saith he is in that light hateth his brother is in darknesse vntill this time 10 He that loueth his brother abideth in that light there is none occasion of euil in him 11 But he that hateth his brother is in darknesse walketh in darknesse knoweth not whether he goeth because that darknes hath blinded his eyes 7 AN exposttion of the former doctrine that is that to loue God is to kéep his commandements And he doth not with mo words tarie in this without cause First we know that newnes is alwaies hated or suspected Then we do not easely take vp an vnwonted work Moreouer when wée haue imbraced some certain kind of doctrine it is gréeuous vnto vs that any thing therin be changed or innouated For these causes Iohn sheweth that he techeth nothing of loue but that which the faithful hauing heard from the very beginning hath waxed old in the verie vse Others doo expound oldnes otherwise that is that Christ prescribeth now no other rule of life in the gospel then god did once vnder the law that is most true Neither do I gainsay but in this sense a little after he calleth the word of the gospell the old coÌ„mandement But now I take it that he meaneth onelye this That these are the first rudiments of the gospel that they haue ben so trained from the beginning that there is no cause why they shuld shun that as vnwoonted wherewith they ought to haue ben indued loÌ„g ago For it is plain that the relatiue is put in the place of the cause Therefore he calleth it Old not because before many worldes it was deliuered to the fathers but wherin they wer instructed immediatly from their first entraunce of Religion And that auaileth much to the confirmatiâ—n of faith because the readers ought to take â—t to haue procéeded from the same Christ of whom they haue the Gospell The olde commandement is It is proâ—able that the name of oldnesse in this place â—s extended further For the speach is more full when he saith The woorde which you heard from the beginning is that old commandement And verily in my iudgement it signifieth that the gospell ought not to be taken as a doctrine newlye sprong vp but which came out from God and is his eternal truth As if he should haue sayde ye ought not to measure the antiquitie of the Gospell by the space of time wherin it is brought vnto you for therein is manifested vnto you the eternall will of God God therefore did not giue vnto you this rule of godlye lyfe when you were first called to the faith of Christ but the same was alwayes firme and approued with him And indéede this finally ought to be accounted antiquitie and deserueth account and reuerence which hath his beginning of God For the counterfait deuises of men by how long prescription of yeares so euer haue not so much authoritie that they shuld ouerthrow the truth of God 8 Againe a new coÌ„mandemeÌ„t The interpreters séeme to me not to haue vnderstood the Apostles mind for he calleth that New which gâ—â— by instruction doth as it were dayly renew the faithful may all their life long exercise theÌ„ selues therin because they caÌ„ require nothinâ— more excellent For the beginnings which childreÌ„ learne afterwards giue place to higher more souÌ„d doctrine CoÌ„trarily Iohn denieth the doctrine of louing the brethren is such that iâ— time waxeth out of vse but that it doth perpetually flourish that the highest perfection be noâ— lesse then the first entrance Further this waâ— néedful to be added because as men are more curious theÌ„ is méet a great part do euer gréedily desire some new thing Hence commeth that irkesomnes of true doctrine that it begetteth infinit woÌ„ders of errors whilst euerie one gapeth a fresh after new quiddities But where this is once set down that the Lord procéedeth in one maner that in all our life he may hold vs in that which we haue lerned ther is giueÌ„ a bridle to such desires therfore who so desireth to rech to the point of wisdoÌ„e because it beloÌ„geth to the right gouernmeÌ„t of life let him profit in loue Which is the truth He proueth that which he hath sayd by reason because in this one commandement of loue which belongeth to the direction of life the whole truth of Christ doth consist Further what other more great reuelation is to be waited for For Christ is in truth the end accoÌ„plishment of al things therefore the name of truth hath regard vnto this that they rest as in the point For it is taken for the fulnesse or absolute estate He ioyneth Christ vnto them as the head to the members As if he should haue sayd that the body of the church hath no other perfection or that they shall be soundly knit vnto Christ if an holy loue do mutually flourish among themselues Others expounde it otherwise That which is truth in Christ is also in you But I sée not to what end it serueth Because the darknesse is past He putteth the time present in place of the time past For hée noteth that as soone as Christ hath shined we haue the brightnesse of vnderstanding not the euery of the faithfull vnderstandeth the first daie so much as he ought For Paul also Phi. 3.11 saith that he laboreth to appreheÌ„d that which yet he