proceede from him must not be held of power to binde the consciences of men 2. Cor. 2.12 In all whiche as the Lorde Iesus hath troden the Winepresse alone 2. Cor. 1.24 1. Tim. 4.1 Esa 63.3 and carried captiue for euermore what soeuer might withstande the saluation of his and by his Spirite directed vs into the light and vse of the same so in the like power of the same Spirite he sealeth vnto the consciences of men the sounde warrant of the infinite fauour of GOD in the righteousnesse of his Sonne to the free and sure enioiyng of al the rest Rom. 8.9 And as who so hath not the Spirite of Christ is none of his Gala. 5.22.23 whereby is seuered the states of men so the same Spirite is discerned by his effectes whiche because in this case thei are of two sortes it shall be profitable in a worde to weigh them a parte that in the effectuall triall of the same the children of God maie in a sounde experience of the power of Christ in their owne soules bee cheared vnto constancie in euery good duetie against Sathan and men and the vaine dissemblers Heretiques tyme seruers Epicures and carnall Gospellers with the like who swarme euery where maie if thei had eyes to see perceiue their iust cause to returne and to humble their soules vnto the obedience of the Lorde The first effecte therefore is an inwarde witnesse vnto the soule of the infinite loue and free grace of God by faith in the righteousnesse of Christ Rom. 8.16 and whereby is giuen boldnesse with an assured trust to rest vpon hym in euery distresse and to repaire vnto hym with callyng vpon his name As it is written Gala. 4.6 Because ye are Sonnes God hath sent the Spirit of his Sonne into your hartes criyng Abba Father Whiche although for a tyme it seeme to bee hid and beyng as it were raked vnder the ashes of our owne corruption yet because it is a plâ—dge of the loue of God which is not for a daie but perpetuall in his Sonne For whom he loueth Ihon. 13.1 he loueth them to the ende and working in vs an effectuall callyng Rom. 11.29 which with God is without repentaunce Rom. 8.30 it sealeth vnto vs the truthe of a sure election and so consequently that there is no feare of fallyng awaie because we rest not on any strength of our owne but vpon the resolute coÌ„tinuance of the loue of God and the infinite truth of his worde and grace The other effect is more apparaÌ„tly seen For by faith he doeth purifie the hart Acts. 15.9 Rom. 6.4 Rom. â— 5.6.7.8 causeth a true hatred and continual diying vnto sinne and daiely quickeneth vnto the obedience of the Lorde chaungeth the naturall disposition of the whole soule and body and frameth it to the will of God Psal 69.9 and worketh a feruent loue aboue all thynges vnto the Lord and to those that be his with coÌ„tinuall callyng vpon his name according to his wil. And these effectes as thei are peculier to the Spirite of Christ and haue not been in a right purpose namely for the glorie of God and the good of his in any other then in the Sainctes of God so in whom soeuer these effectes are founde though with much weakenesse Who so hath the fruites of the Spirite hath the Spirite 2. Pet. 1.10 so it be in truth and with out hypocrisie it shall euer bee founde to bee most true that where is the effectes there is the cause to whom thei belong So that by this right discernyng of the fruites of the Spirite of the Lorde Jesus and the hauyng of the same we maie truely gather that we haue hymself so as is meant in the worde of God and so are surely grafted into Christ and maie assure our hartes before him both for our selues and others what soeuer other waies our feare and feelyng be for the tyme. For if at sometymes wee maie finde that in some measure wee haue had these effectes the true fruites of a liuely faithe and so the assuraunces of our election and saluation by Christ then is there no iust cause of any feare if wee mourne vnto the repossessing of our peace againe Rom. 11.29 because the giftes and callynges of God are without repentance And if it bee obiected that wee haue felt the fauour of the Lorde but now it is gone and cleane tourned awaie as that obiection is most vntrue so to thinke on that fashion is to suppose an impossible thyng For God neuer chaungeth his owne purpose but what soeuer he hath purposed shall stand 2. Tim. 2.19 and his counsell shall take effect whatsoeuer lets be against it Wherevpon we maie rightly gather that who soeuer hath a certaine testimonie of his faithe and saluation in all his life maie be assured that it is there stil and shall bee vnto the ende although for a tyme thei feele it not nor perceiue the working of it For it doeth not followe that a little child hath no reasonable soule because he hath not the vse of it or that the Trees be dead in Winter because thei beare no fruite or that there is no Fire because there is no flame Againe Rom. 8.10 2. Cor. 5.17 Reue. 21.5 the Lorde Iesus Christ killeth in vs that is beginneth to kil in vs the whole bodie of sinne and maketh all thinges newe concernyng the qualitie thereof so that our vnderstandyng and iudgement is lightened and gouerned that it beginneth to approue of those good thynges which before it misliked our will also is cleansed to the hatred of sinne and desire of those thynges that be good and our affection beginne to flie and eschewe what is forbidden and to embrace and followe that whiche is commended of the Lorde The whiche inwarde power of the Spirite of Christ if wee feele in effect and working in our owne soule or see the care it leadeth others vnto the conclusion is infallible and plaine that wee haue faith and so consequently Jesus Christ eternall life But it is obiected how can there be assuraunce of the vndoubted fauour of the Lorde and of saluation seeyng all men are sinners not onely in that euery man is corrupted by nature but that the corrupt nature of man doth daily bryng forth effectes accordyng to the same mouynges prouocations consentynges and actions contrarie to the will of God yea seing all doe sinne The aunswere is easie that albeit euery one hath continually in hym those thynges that bee in them selues infinitely offensiue before the Lorde yet the distaunce is not so much betweene heauen and earth as the difference is great betweene sinner and sinner that is betweene hym in whom sinne raigneth and hym in whom sinne is Of the first the Apostle commaundeth such as feare God that sinne doe not raigne in them Rom. 6.12 that is haue power to leade theÌ„ with delight in the waie of euill And
hath 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
that knowledge which the Apostle speaketh of frō loue as if from thence were to be fetched the assurance of saluation And indéede from no other where doe we knowe that we are the children of God but because he sealeth into our hearts his ful adoption by his spirit and we by faith imbrace the assured pledge thereof offered in Christ Loue therefore is an increase or inferiour helpe to the strengthning of faith and not the foundation whereon it standeth Why then sayth the Apostle Wee shall perswade our hearts before God Verily he sheweth by these words that faith standeth not without a good conscience Not that our assurance arise frō thence or dependeth thereon but bicause thē we are perswaded truly of our coniunctiō with god whē the efficacy of the holy ghost doth shew forth it self in our loue For it shal alwaies be profitable to weigh what the apostle handleth For because he cōdemneth in vs a fained professiō of faith he saith that we cā haue a sound perswasiō before God no other way then if his spirit do bring forth in vs the fruit of loue And albeit that a good conscience cā neuer be separate frō faith yet no man shall thence rightly gather that we must looke to our workes that our perswasion may be firme 20 But if our heart condemne vs. He◠prooueth by the contrarie that they haue the name and shew of Christians in vaine who haue not the testimonie of a good conscience For if any man be guiltie in his own knowledge and is conuinced in the proper féeling of his owne soule much lesse shall hée escape the iudgement of God It followeth therfore that faith is subuerted with the disquiet of an euill conscience He calleth God greater then our heart in respect of iudgement that is because he séeth much more cléerelye then we and searcheth more sharpe and iudgeth more straightly In which sense Paule saith that albeit he knewe nothing by himself yet he was not thereby iustified 1. Cor. 4.4 For he acknowledgeth that albeit he be carefully giuen vnto his dutie yet that he offendeth in many things and that he dooth forgiue himselfe by vnaduisednesse those sinnes which God dooth sée This therefore is the minde of the Apostle that it cannot be that he shoulde escape the iudgement of God whom his own conscience dooth accuse and conuince To the same ende belongeth that he by and by adioyneth that God séeth all things For howe should those things be secret which wée are driuen to sée who in respect of him are blockish and blinde So therefore expound it God in that he séeth all things is much greater then our heart For to take the word that coupleth together in stéed of a perticular causall is not straunge Now the sense is plain that is that séeing the knowledge of God pearceth further then the sense of our owne conscience that no man can stand before him excepte hée whom vprightnesse of conscience sustaineth But héere is obiected a question It is certaine that the reprobate are sometime drowned of Satan in such a Lake of féeling that they féele not their euills at all and without all griefe or feare as Paule saith they runne securely into their destruction Eph. 4.19 And it is certaine also that hypocrites are wont to flatter themselues and proudly to contemne the iudgement of God because that béeing dronkē with a false opinion of righteousnes they are not touched with their sinnes The aunswere is easie That hypocrites are deceiued because they shun the light and that the reprobates feele nothing because they goe away from God Yea there is no securitie to an euill conscience but in lurking corners But héere the Apostle speketh of consciences which being brought out into light GOD bringeth to his tribunall seate and exerciseth with the féeling of his iudgement Albeit yet this is also generally true that we neuer haue any sound peace except that which the spirite of God dooth giue vnto pure heartes those whome we haue sayd to be astonished féele yet oftetinmes blind prickings and are tormented in their drousinesse 21 If our heart accuse vs not I haue expounded alreadie that this dooth neither belong to hypocrisie nor to the grose contempt of God For howsoeuer the wayes of reprobates doe please themselues yet the Lord trieth the heart sayth Salomon Pro. 21.2 This exquesite ballaunce of GOD causeth by his triall that none canne boast himselfe that hée hath a cleane heart Therefore the Apostles words hath this meaning that then we come onely with a quiet conscience into the sight of God when béeing of a sound purpose in our selues wée bring with vs the witnesse of a ryght and good heart That saying of Paule is indéede true That we haue entraunce to GOD with boldnesse by faith which resteth vppon the grace of GOD. Ephes 3.12 Agayne that by fayth we haue peace that our consciences maye bée quyet before God Rom. 5.1 But betwixte these sentences there is no oddes For Paule sheweth the cause of boldnesse but Iohn onelye maketh mention of an inseparable accident which is necessarily anexed though it bée not the cause Yet héere ariseth a greater hardnesse because there séemeth no assuraunce to be left in the whole worlde For who is there to bée founde whome his heart cannot accuse in anie thing I aunswere that the godlye are so reproued as they together doe ease themselues for it is indéede necessarye that they shoulde inwardly be touched effectually with their sinnes that feare maye instruct them to humilitie but by and by they flye to the sacrifice of Christ where they haue assured peace Albeit the Apostle doeth saye that they are not accused in anie other sence because howsoeuer they acknowledge themselues to fayle in many things yet they are releeued with this testimonie of conscience because they doe truelye and from the heart feare God and desire to submit themselues to his righteousnesse Whosoeuer are indued with this godly desire in the meane time knowe that theyr indeauours howe much so euer they want of perfection doe yet please GOD are worthely sayde to haue a quiet and peaceable heart because there is no inward pricking which should disturbe their quiet chéerefulnesse 22 And if we shall aske any thing Because assured trust and calling vpon God are things ioyned together euen as before he had taught that an euill conscience was contrarie to assurance so now he sheweth that god cannot be called vppon but of them which feare him and worship him a right in a pure heart This latter foloweth of the first Ther is another generall principle of Scripture That the wicked are not heard of God but rather that there sacrifices and prayers are abhominable Therfore the way is héere shut vp against hipocrites least they should rush into the presence of God with his contempt In the meane time he dooth not intende that a good conscience must be brought as if it did great acceptation to our praiers Woe be
hath added this for amplification sake that the faythfull may be assuredly perswaded that the redemption gotten by Christ is extended to al which shal receiue the Gospel in faith But héere is moued a questioÌ„ How the sinnes of all the world should be done away I omit the dotages of such franticke fellowes who vnder the pretence of this admit to saluation all the reprobate moreouer Sathan himselfe Such a monstrous fantasie is not worthie the refutation They that would escape this absurditie haue said that Christ suffered sufficiently for the whole world but onely effectually for the elect This solution hath commonlye preuailed in the schooles Albeit that I grant that saying to be true yet I denie that it agréeth with this place For Iohn had none other purpose then to make this good common to the whole Church Therefore vnder the word All he dooth not comprehend the reprobate but pointeth out those which together were to beléeue wer scattered into diuers parts of the worlde For then is the grace of Christ made manifest as is méet when he is preched to be the only sauing health of the world 3 And in this we knowe that wee haue knowen him if we keep his coÌ„mandements 4 He that saith I know him and kepeth not his commaundements is a lyar and the truth is not in him 5 But he that keepeth his word in him is the loue of God perfect indeed In this wee knowe that we are in him 6 He that saith that he abideth in him ought euen so to walke as he hath walked 3 AFter he hath handled the doctrine of the frée remission of sins he coÌ„meth againe to the exhortations annexed dependeth vpon it first he admonisheth that the knowledge of God which is conceiued by the Gospell is not idle but doth of it selfe bring forth obedience Afterwards he sheweth what God doth especially require of vs what is the chiefe in our life namely that we loue God That which we read héere of the effectuall knowledge of God the Scripture doth not euerye where repeate without cause for ther is nothing more common to the worlde then to draw the doctrine of godlinesse to vaine speculations After this manner was diuinitie adulterated among the sophisticall Sorbonists that of all their knowledge not so much as the least spark of godlines could appeare And vaine men euery where doo onely learn from the word of God that which they may babble out for oftentation sake Finally in all ages this was too common an euil to talk vainly of the name of God Iohn therefore chooseth this principle That the knowledge of God is effectuall Wherevpon he gathereth that they doo not know God that kéepe not his commandements Plato though greping in the darke in Phaedro and other places denieth that that excellent beautie which hée imagineth can be knowen but that it will forceably carrie a man into the admiration of it Therfore how may it be that thou canst know God be touched with no affection Neither indéede doth this procéede onely from the nature of God that we immediatelye loue him whome wée knowe but the same spirit which doth lighteÌ„ our minds doth lyke wise breath into our hartes an affection like vnto our knowledge Albeit the knowledge of God bringeth this with it the we feare loue him for neither can we acknowledge him as he sheweth himself to be Lord father except we yéelde our selues againe to him obedyent children and dutifull seruaunts Briefly the doctrine of the gospel is a liuely glasse wherin we beholding the image of God are changed into it as Paule teacheth 2. Cor. 3.18 Wherefore where there is not present a good conscieÌ„ce the shew of knowledge cannot be but vaine This is to be marked when he saith That we know that we haue knowen For he noteth that obedience of God is so knit vnto the knowledge that yet knowledge bée first in order as it is of necessitie that the cause be before the effect If we keepe his commaundements But there is no man that doth kéepe them in euerie part By that meanes then should bée no knowledge of God in the world I answere that the Apostle is not at oddes with himself When therefore he had lately set all men in guiltines before God he doth not vnderstand that they kéepe the commaundements which satisfie the lawe in all poynts which example can no where be found in the world but those which labour to conforme their life to the obedience of God so much as in regard of mans infirmitie they can For so often as the Scripture speaketh of the righteousnesse of the faithfull it is so farre off from excluding the forgiuenesse of sinnes that rather it dooth take the beginning from it Neither indéede is it to be gathered from thence that faith doeth leane vpon workes For albeit that euerie one hath the witnesse of his faith from works yet it foloweth not that it is founded there séeing that this latter proofe is added for a signe The assurance therefore of faith resteth in the alone grace of Christ but godlinesse and holinesse of life discerneth true faith from a counterfaite dead knowledge of God because this truth is in Christ as Paule saith to haue put off the old man c. 4 He that saith I know him Whereby prooueth he that they lye which boast of faith without godlinesse Verely by the contrarie because he had alredy proued that the knowledge of God is an effectuall thing For God is not knowen by a â—aâ—e imagination but when by his spirit he inwardly maketh him selfe knowen in our harts But because that many hypocrits doo vainly pamper theÌ„selues with the title of faith the Apostle doth conuince such of a lie For that which he sayth shuld be superfluous except the false vaine profession of Christianitie did rule in the mouths of many 5 But he that kepeth Now he sheweth which is the true obseruing of the law of God that is to wit to loue god This place in my iudgment is euill expounded of them which vnderstand that they truely please God which kéepe his word Rather expouÌ„d it thus To loue God with a sincere affection of hart is to kéepe his commaundements For briefly as I haue touched alreadie his purpose was to shew what god doth require of vs. The same also did Moses saye when he gathered the summe of the lawe Deut 10. Now Israel c. For the law which is spiritual doth not onely giue commandement of external things but chiefly it doth coÌ„mend vnto vs this that we loue God with our whole hart Because that here is no mention made of men it is not to be takeÌ„ for an absurd thing For brotherly loue doth alwaies issue froÌ„ the loue of God as afterwards we shall sée Whosoeuer therefore desireth to approue his life vnto God let him direct all the parts therof to this end If any obiect that there was neuer any man found that so
and to this ende he was sent of his father and by faith we are made pertakers of the righteousnesse of Christ Therefore whosoeuer beléeueth in Christ it is of necessitie that he be purged from sinnes But whereas our Sauiour Christ is sayde in another place to take awaye sinnes because by his death he hath purged them least they should be laid to our charge before God Iohn 1.29 In this place Iohn meaneth that truly and in very déed as they say Christ taketh away sinnes because by him our olde man is crucified Rom. 6.6 And his spirit doth mortifie our flesh with the corrupt affections thereof by repentance Neither doth the course of the text suffer to expoūd it of remission For so as I haue said he reasoneth that they which cease not to sin do make frustrate the benefit of Christ séeing he came that he might destroy the kingdome of sinne And that is referred to sanctification of the spirit There is no sinne in him He speketh not héere of Christs person but of his whole bodie Whether so euer Christ hath shed out his power he denieth that there is anye more place for sinne Therefore he straight gathereth that they sin not which abide in Christ For if by faith he dwell in vs he perfourmeth that his worke that he may purge vs from sinne Wherevpon it appeareth what it is to sinne For Christ doth not renewe vs perfectly in one day or moment with his spirit but he continueth the renuing that is begun in part all the life long It cannot therfore be but the faithfull shuld be subiect to sinne so long as they liue in the worlde But forasmuch as Christs kingdome doeth flourish in them sinne is abolished In the mean time they are accompted off according to the principall parte that is that they are called iust said to liue iustly because with a sincere affection of the hart they labour after righteousnesse They are sayd not to sin because albeit they fall by the infirmitie of the flesh yet they doo not consent vnto sinne but rather striue with griefe of heart that they may truly say with Paule they doo the euill which they would not Rom. 7.19 The faithfull he saith doo abide in Christ because by faith wée are grafted into him and are made one with him 6 Whosoeuer sinneth hath not seene him Hée hath according to his woont annexed the contrarie parte that wée maye knowe that the faith and knowledge of Christ is falsly pretended without newnes of lyfe For Christ is no where idle where he raigneth but sheweth foorth the power of his spirite And it is said alreadie that it is his office to put sinne to slight no otherwise then the Sun driueth away the clowdes with his brightnesse And we are taught again by this place how liuelye and effectuall a thing the knowledge of Christ is which indéede dooth transforme vs into his Image So by Affection and Knowledge there is no other thing ment then faith 7 Little children let no man deceiue you he that doth righteousnesse is righteous euen as he is righteous 8 Hee that committeth sinne is of the Diuell because the Diuell sinneth from the beginning For this purpose was the sonne of God made manifest that he might loose the workes of the Diuell 9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther canne hee sinne because hee is borne of God 10 In this are the children of God knowen and the children of the Diuell 7 HE that dooth righteousnesse The Apostle teacheth in this place that the newnesse of lyfe must be made knowen by good works and that the lykenesse wherof hée hadde spoken which is betwixt Christ and his members can not stande excepte it bring foorth the fruite As if hée hadde sayde Séeing it dooth become vs to bée lyke vnto Christ let the truth witnesse of this thing appeare in our lyfe This exhortation is all one with that of Paules in the 5. to the Galathians vearse 25. If you liue in the Spirite walke also in the Spirite For many would gladly perswade themselues that they haue righteousnesse hidde in their hearts while their féete their hands their tongues eyes are let loose to iniquitie 8 Hee that committeth sinne Also this worde to Commit is referred to the outwarde déedes that the meaning may bée that there is no lyfe of God and of Christ where men behaue themselues leawdly and wickedlye but rather suche are the bonde slaues of the Diuell By which speach he more fully expresseth how farre they disagrée from Christ For euen as first he hadde sette foorthe Christ the Fountaine of all righteousnesse so nowe also on the contrarye he assigneth the Diuell to bée the heade of sinne Hée denyeth that anye man dooth belonge to Christ but hée that is righteous and approoueth himselfe to bée such a one by his workes now he sendeth all other into the diuels fellowship and casteth them vnder his dominion that we may know that Sathan dooth exercise tyrannie where the righteousnesse of Christ dooth not beare the swaye And yet there are not to be imagined with the Maniches two beginnings one against another for we know that the Diuel is euill not by nature creation but by the iniquitie of his owne falling away We knowe further that he is not equall with God that he should contend with him in a like power but that hée is forced manger his téeth that hée cannot doo anye thing except at the will and assignment of his creatour Finally when Iohn saith Some are borne of God and some are of the Diuell he faineth no propagation as the Maniches did dreame but he meaneth that the first are gouerned by the Spirite of Christ and the others are vyolently carryed of Sathan as God hath giuen him this power against vnbeleeuers Because the Diuell sinneth from the beginning Euen as before he spake not only of Christes person when he sayd hée was righteous but didde assigne him to bée the cause and Fountaine of righteousnesse so nowe when hée sayth the Diuell sinneth hée comprehendeth his whole bodie that is all reprobates As if hée had sayde this is the diuells propertie that he force vnto sinne Wherevpon it followeth that they are his members and are led of him whosoeuer delight in sinne Further this Beginning whereof the Apostle maketh mention is not of eternitie as when he teacheth that the word was from the beginning For there is great oddes betwéene God and creatures The beginning in God is without time Wherefore séeing the word was euer with God thou shalt not finde any instant of time wherin it began to be but it is of necessitie that thou come to very eternitie it selfe And héere Iohn meaneth nothing els but that the diuell was an Apostata immediatelye after the creation of the worlde and from thence hath neuer ceased to spreade abroade his poyson amongest men For this purpose appeared the Sonne of God Hée repeateth
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
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