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
in it selfe all kinde of corruption and deapth of all naughtinesse and euills In the worlde are pleasures delights and all inticements wherewith man may bée snared to withdrawe himselfe from GOD Furthermore the loue of the worlde is so vehementlye condemned because when wée regarde nothing but the earth it is of necessitie that we both forget God and our selues And where such wicked desire doeth raigne and beare the swaie and holdeth a man so snared that he doeth not meditate of the heauenlye lyfe there is a beastlye sencelesnesse If anie man loue the world Hée prooueth by an argument of contraries how necessarie it is to cast awaie the loue of the world if we wil please God And that he doth afterwards confirme by an argument of repugnaunces because those thinges which be proper to the world be vtterly at warre with God That must be kept in minde which I sayd already that héere is noted a prophane disposition of life which hath no fellowshippe with the kingdome of God where men so growe out of kinde that being satisfied with this present lyfe they thinke no more of the immortall life then bruite beastes Therefore whosoeuer doeth so inbondage himselfe to earthlye desires he cannot be the childe of God 16 That is the lust of the flesh The olde interpreter saith otherwise For of one sentence he maketh two The Grecians haue done better which read together in one sentence That whatsoeuer is of the worlde is not of God and in one continued spéech are sette downe thrée kindes of concupiscences For in stéede of explication Iohn hath put in these as it were thrée examples that hée might brieflye shew what indeauours what kinde of thoughts they haue which liue to the world Further it is no great matter whether it be a full and whole partition Albeit thou shalt not finde a worldly man in whom these deâ—ires doo not raigne or at the least some one â—f them It remaineth that we sée what he meaneth by each of them The first part vseth to â—e expounded generally of al wicked desires â—ecause the flesh signifieth the whole corrupt naâ—ure of man Albeit I wold not contend yet I will not dissemble that I approue of another sence When Paule forbiddeth Rom. 3.14 that there should be thought taken for â—he flesh to fulfill the lusts of it He séemeth to me a good interpreter of this place What is â—lesh there verilye the bodie and his increaâ—ings What then is the desire of the flesh but when earthly minded men desiring to liue at ease and daintely are onely giuen ouer to their profit The thréefolde partition of an Epicure is knowen by Cicero and others whereby he discerneth between desires when he maketh some natural necessarie others naturall yet not necessarie others neither naturall nor necessarie But Iohn who knew the disorder of mans heart doth safely condemne the lusts of the flesh because it alwaies intemperately breaketh out will not kéepe a meane Afterwards he ascendeth by degrées to the groser faults The lust of the eyes in my iudgement comprehendeth as well vnchast lookes as the vanitie which rangeth in pompe and vaine brauery There followeth lastly arrogancie or pride whereto is ioyned ambition bragging contempt of others a blind loue of it selfe and a rash presumption The summe is that so soone as the world offereth it selfe our desires as our hart is wicked like vnbridled beasts are violently drawen thether so that diuers lustes doo beare sway which al are contrarie to God For life it is in Gréeke Bios that is the kinde and manner of liuing 17 But the world passeth away Because in the world there is nothing but inconstant and as it were for a short time hée thereof gathereth how euill and miserablye they prouide for themselues who set theyr felicitie héere especially séeing God doth cal vs to the blessed glorie of eternall life as if he should haue sayd the true felicitie which God offereth to his children is eternall It is therefore an vnworthie thing that wée should be intangled with the worlde which will shortly vanish away with all his good things Concupiscence I interpret héere by a Metonimia whatsoeuer is desired and inforceth the desires of men vnto it selfe The sense is that whatsoeuer in the worlde is helde most precious and chiefly to be desired it is but a vaine shadow When he saith that they abide for euer that doo the will of God he signifieth that they shall euer be happie that labour to aspire vnto God If any man obiect that no man dooth that which God commaundeth the aunswere is easie that it is not meant héere of the absolute performance of the lawe but of the obedience of Faith which howsoeuer it be not perfect yet it is neuerthelesse approoued with God The will of God is first showed vnto vs in the Lawe but because no man dooth satisfie the Lawe no happines can be hoped for from thence But Christ méeteth those that bée without hope with a newe supplye who not onely dooth regenerate vs with his Spirite that wée maye giue obedience and reuerence to GOD but causeth allso that our indeauour howsoeuer it be weake obtaineth the commendation of absolute righteousnesse 18 Little children it is the last time and as you haue heard that Antichrist shalâ— come euen now also there begin to bee manie Antichrists whereby wee knowe that it is thâ— last time 19 They went out from amongst vs bâ—â— they were not of vs. For if they had ben of vs they would verely haue tarried with vs buâ— that it might haue bene made manifest thaâ— they were not all of vs. 18 IT is the last time He confirmeth the faithful against offences wheâ— with they might haue bene troubled Nowe were sprong vp diuers sectes which did cuâ—â— a sunder the vnitie of faith and disperse the Churches And the Apostle doth not only fence the faithfull least they should stumble but turneth all this into another ende For hée doth admonish them that the last time is at hand and therefore he exhorteth them to the greater watchfulnesse as if he should haue saide When diuers errours spring vp you ought rather to be awakened then ouerwhelmed For theÌ„ce is to be gathered that Christ is not farre hence Therefore let vs be diligent to waite for him least he take vs at a sodaine We ought at this day to be stirred vp in like manner and to lay hold by faith â—f the comming of Christ which is at hande when Satan setteth all out of order to diâ—turbe the Church For these are signes of the â—ast time But so many yeres which haue pasâ—ed since the death of Iohn doo seeme to conâ—ince this prophecie of vntruth I aunswere â—hat the Apostle doth shew to the faithful acâ—ording to the vsuall manner of the Scripâ—ure that there is nothing remaineth further â—o be looked for but that Christ appeare for the redemption of the world But because he setteth no certaine time he neither fed
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
I aunswere that there is a double triall of Doctrine priuate and publyke Priuate wherby euery one dooth establish his owne faith that he may rest safely in that doctrine which hée knoweth to haue come from God Neither shall consciences finde other where safe and quiet resting place then in God The publyke tryall belongeth to the common consent and good of the Church For because there is perill least phantasticall men shuld rise vp which might rashly boast them selues that they wer indued with the spirit of God this remedie is of necessitie that the faithfull come together and séeke the meane of an holy and pure consent But séeing that that olde Prouerbe is too â—rue How many heads so many wits it is certaine that this is the singular worke of God that al ouerthwarting béeing mastred he maketh vs to thinke all one thing and to grow into an holy vnitie of faith And wheras vnder this pretence whatsoeuer thinges are at anie time decreed in counsailes the Papistes will haue to be taken for true Oracles because the Church did once proue them to be of God that is too childish For howsoeuer that be an ordinarie waie to séeke a consent to gather a godly and an holy counsell where the controuersies out of the worde of God may be determined yet God hath neuer bound vs to the decrées of euerie counsel Nor yet so soone as an hundred or moe Bishops are come together into one certayne place it by and by followeth that they haue rightly called vpon God and asked at his mouth what was the truth yea ther is nothing more apparaunt then that they haue often gone a side from the sincere worde of God Therefore héere also ought the triall which the Apostle prescribeth to be of force that the spirits might be tried 2 In this knowe ye He annexeth a special marke whereby one may better discerne true Prophets from false Albeit he héere onely repeateth that we had before that is that Christ as he is the marke wherto true faith nimeth so he is the rocke at whom all Heretikes doe stumble Therefore so long as wée remaine in Christ the matter is safe but when we goe aside from him faith is peryshed and all truth is made voyde But wée may remember what this confession contayneth For when the Apostle saith that Christ is come hence wée gather that hée was with the Father before whereby is shewed his eternall Deitie When hée sayth That hee is come in the flesh hée signifieth that in putting on the flesh hée is made a very man of the same nature with vs that hée might bée our brother saue that hée was frée from all sinne and corruption Finally when hée sayth hée is come wée must consider the cause of his comming for hée is not sent of his Father in vaine Héerevppon dependeth the office and power of Christ Therefore euen as the olde Heretikes haue erred from this faith partlye denying the diuine nature and partlye the humane nature of Christ euen so doe the Papistes at this daye albeit they doe confesse Christ to bée GOD and man yet they hold â—ot this confession which the Apostle requyâ—eth because they spoyle Christ of his powâ—r and authoritie for when they haue estaâ—lished theyr frée will theyr merites of â—orkes theyr fained worshippes satisfacâ—ions and the supportations of Saintes â—owe small a remainder is lefte to Christ This therefore meaneth the Apostle séeâ—ng that the knowledge of Christ compreâ—endeth in it selfe all the Doctrine of godâ—ynesse therefore we must fixe and cast our eyes thether least wée bée deceiued And in truth Christ is the ende of the lawe and the Prophettes Neither learne wée anye other thing by the Gospell then his power and grace 2 And this is the Spirite of Antichrist This the Apostle addeth to the ende that hée maye make the sleyghtes which seduce vs from Christ to be the more detestable For wée haue sayde that the Doctrine of the kingdome of Antichrist is vsuall and well knowen that the faythfull béeing admonyshed of the dispearsion of the Church which was to come might carefully take héede to themselues They did therefore worthelye abhorre thâ— name as infamous and vnluckie Nowâ— the Apostle saith they are members of thiâ— kingdome whosoeuer withdraw froÌ„ Christ But he sayeth that the spirite of Antichriâ—â— should come and was now in the worlde in a diuerse meaning For he meant that he was then in the world alreadie because the mysterie of his wickednesse beganne to worke 2. Thes 27. And yet because that the truth of God was not as yet ouerwhelmed with false and vntrue assertions superstition had not yet preuailed to the corruption of the worship of God the worlde had not yet falne from Christ by a wicked distrust the tyrannie set against the kingdome of Christ did not yet manifestly shew it selfe therefore he saith that he was to come 4 Little children ye are of God haue ouercome them because hee is greater that is in you then he that is in the worlde 5 They are of the world therefore they speake of the worlde and the worlde heareth them 6 We are of God He that knoweth God heareth vs. He that is not of God heareth vs not In this we knowe the spirite of truth and â—â—e spirite of errour 4 You are of God He had spoken of one Antichrist now he maketh mention of moe â—ut the plurall number is referred to the false Prophets which euen then had come abroad before the head was extant Further the purpose of the Apostle is to giue courage to the faythfull that they might resist the deceiuers strongly without feare For much chéerefulnesse faileth when there is striuing with a doubtfull successe Further it myght cause the godly to feare because that when the kingdome of Christ was scarce sprong vp they sawe the enimyes euen then readie prepared to ouerwhelme it Therefore howsoeuer they must striue he yet sayth that they haue ouercommed because they shall haue an happie issue As if he should haue sayde that in the middest of the conflict they are without daunger because they shall preuaile And this doctrine ought to bée caryed further For whatsoeuer striuings we indure against the world and the flesh yet it is ioyned with a sure victorie Indéede sharpe and harde conflicts remaine for vs and one followeth after another but because we fight in the power of Christ and are prepared with the armour of God in striuing and labouring wée get thâ— victorie As much as belongeth to the circumstaunce of this place it is an excellenâ— consolation that with whatsoeuer sleyghteâ— Sathan set vppon vs yet wée shall stand iâ— the truth of GOD. But the reason that hée addeth straight way is to bée noted because he is greater that is stroÌ„ger which is in vs theÌ„ he that is in the world For that is our infirmitie that before wée ioyne battayle with the enimie we are readie to faint For wee are euen wrapped in ignoraunce
and therefore set forth to all sleyghtes and Sathan is excéeding cunning to deceiue If wée indure for one day yet a doubtfulnesse créepeth vpon our minds what shall come to passe to morrowe and so we are alwaies doubtfull The Apostle therefore sheweth that wée are strong not in our owne strength but in the power of God Whervpon he gathereth that we can no more be vanquished then god himselfe who hath armed vs to the ende of the world with his owne power And in our spirituall warrefare this cogitation must bée setled in our hearts that we should vtterlye be vndone if we shoulde fight in our owne strength But because that when we doe nothing god confoundeth the enimies the victorie is most certaine 5 They are of the worlde This is no small comfort that they which dare incounter with God in vs are onely strengthened with worldly helpes Further the Apostle vnderstandeth the worlde as Sathan is the Prince of it Together is added another comfort when he saith that the world imbraceth in false Prophets that which it doth acknowledge for their own We sée how great the readinesse of man is to vanitie Therefore false doctrines easilye enter by and by and spread farre and wide The Apostle denyeth that there is cause why wée shoulde therefore bée troubled because there is nothing newe or vnwonted if the world which is whole a lier doe willingly heare a lie 6 Wee are of GOD. Albeit this agréeth vnto all the godly yet properlye it belongeth to the true and faithfull ministers of the Gospell For the Apostle by the assuraunce of the Spirit reioyceth that hée and his fellowes doe sincerely serue GOD and that they haue receyued of him whatsoeuer they deliuer It maye also bée that the false Apostles maye boast themselues of the same as it is theyr manner vnder a masking visour as it were of GOD to deceyue but faithfull teachers differ much from them which speake nothing of thēselues in words that they doe not performe in déede Yet wée must alwayes remēber what cause he handleth héere There was a small number of the godly vnbeléefe almost possessed all things few did truely cleane to the Gospell the greater part was prone to errour Hence came the occasiō of offence which that Iohn might méete withall he biddeth vs be contented with the fewnesse of the faithfull because all the children of God doe giue honour to him and submit themselues to his doctrine For the contrarie member he opposeth immediatlye after that They which are not of God heare not the pure doctrine of the gospell By which words he signifieth that that great multitude to whome the Gospell tasteth not dooe not therefore heare the approued and lawful seruaunts of God because it is a stranger to God himselfe and that therefore nothing is diminished from the authoritie of the Gospel while it is reiected of many But to this doctrine is anexed a profitable admonition that by the obedience of faith we proue our selues to be of God There is nothing more easie then to boast that we are of God and therfore there is nothing amongst men more cōmon As the Papists at this daie do proudly boast that they are the worshippers of God and in the meane time they doo no lesse proudly cast aside the word of God For albeit they counterfait that they beléeue the word of God yet when it comes to the point they haue theyr eares shut But this is the onely testimonie of the feare of God to reuerence his worde And the excuse which many vse to pretēd hath héere no place That they therefore flye from the doctrine of the gospell when it is set forth vnto them because they are not able to iudge For it cannot be but the hée know God in his worde whosoeuer feareth him and obeyeth him from his heart If anie obiect that many of the elect doe not by and by come to the fayth yea that they doe verie frowardlye kicke against it at the first I answere that at that time they are not in our iudgement to bée taken for GODS children But this is a marke of one that is a reprobate when hée doeth obstinatly reiect the truth It is also to bée noted by the waye that that Hearing whereof the Apostle maketh mention is vnderstoode of the inwarde and earnest hearing of the heart which standeth in faith In this wee knowe The Relatiue In this contayneth the two members afore as it hée should saye that thereby truth is knowen from falsehoode because some speake from God some of the worlde And whereas by the Spirit of truth and errour some thinke that the hearers are noted as if he shoulde saie that they which giue themselues to bée seduced of the deceiuers are borne to errour and haue in them the séede of lying and that they which consent vnto the worde of GOD are shewed by this testimonie to be true I doe not allowe of it For when the Apostle héere taketh a Metonimia of the Spirite for the teachers and Prophettes I take it that he meaneth nothing else then that the tryall of the Doctrine is to bée reduced to these two whether it bée of God or of the worlde Yet in so speaking hée séemes to say nothing For it will bée easie for euerye one to except that hée speaketh not but from God So at this daye the Papistes boast with an emperiall pride that all their deuyses are the Oracles of the Spirite Nor so much as Mahomet but hée giueth out that hée receiued his dotages from no other wher but from Heauen And also the Aegyptians forged that those stinking dotages wherewith they besotted themselues and others were reuealed vnto them from Heauen But I answere that we haue the worde of God which before all things we must aske coūsel at Therefore when deceiuable Spirites pretend the name of God it is good to search by the Scriptures whether the matter be so or not So that we adde a godly indeauour with humilitie and modestie the Spirit of discreation will bée present which maye expound himselfe speaking in the Scriptures as a faythfull interpreter 7 Beloued let vs loue one another because loue is of God and euerie one that loueth is borne of God and knoweth God 8 He that loueth not knoweth not God because God is loue 9 In this appeared the loue of God to vs ward because he sent his onely begotten sonne into the worlde that wee might liue by him 10 In this is loue not that wee loued God but that he loued vs and sent his sonne a redemption for our sinnes 7 HE cōmeth again to the exhortatiō which he handleth almost in all this Epistle We said it was mixed with the doctrine of faith and exhortation to loue Hée so continueth in two heads that from one he goeth immediatlye to the other When he commendeth mutuall loue he doeth not meane that wée haue done al our dutie if we loue our friends againe because they loue
according to diuers respects that it is apte and most fitly profitable to faith God did therefore put his sonne betwixt to reconcile himself vnto vs because he loued vs but that loue was hidde because in the meane time we were enimies to God dayly prouoking his indignation Then the feare and terrour of an euill conscience didde take from vs all taste of lyfe Therefore inasmuch as pertaineth to the féeling of our faith God beginneth to loue vs in Christ And albeit the Apostle doo héere intreat of the first reconciliation yet let vs knowe that this is the perpetuall benefite of Christ that by putting away our sinnes he might make God at one with vs. And this the Papists also in some parte doo graunt but afterwards they lessen this grace and almost bring it to nothing in bringing in fayned satisfactions But if men redéeme themselues with the price of works then Christ shall not be an onely reconcilement as he is called héere 11 Beloued if God haue so loued vs we ought also to loue one another 12 No man hath seene God at any time If we loue one another God dwelleth in vs his loue is perfect in vs. 13 In this we knowe that we abide in him and he in vs because he hath giuen vs of his spirite 14 And wee haue seene and doo beare witnesse that the father hath sent his sonne the sauiour of the world 15 He that confesseth that Iesus is the sonne of God in him dwelleth God and he in God 16 And we haue knowen and beleeued the loue that God hath in vs. 11 NOw the Apostle applyeth to his purpose that which he lately spake of the frée loue of God that is that by the example of God he might exhorte vs to brotherly loue As also Paule setteth Christ forth vnto vs who offered himselfe vnto his father a sacrifice of a swéete smell that euery one of vs might bestowe our selues to our bretherens good Ephe 5.2 And Iohn dooth admonish vs that our loue must not be for rewarde when he biddeth vs loue our bretheren as God loued vs. For that must bée repeated That wée were loued fréelye And in déede when wée respect our owne priuate commodite or render to our friends acquaintance lyke for lyke it is certaynly selfe loue and cannot bée accounted for true charitie that of the Apostle is héere required 12 No man hath seene God The 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
hée speaketh is an heap of vnrighteousnesse Yet I doo more willingly allowe of the first or second exposition and because they fall both to one end I leaue the iudgement frée to the readers which of them be more fit 18 We know that whosoeuer is of God If thou takest the children of god to be altogether cleane and frée from sinne as fantasticall men doo faine the Apostle shall be contrarie to himselfe for by this meanes hée should take away from amongst bretheren the indeauour of praying Therfore he saith they doo not sinne which fall not vtterly away from the grace of God And hence hée would inferre that we must pray for all the children of God because they sinne not vnto death The proofe is added Because euery one that is borne of God kéepeth himselfe that is dooth kéepe himselfe in the feare of God suffereth not himselfe so to be with violence carried away that the sense of godlynesse béeing extinguished he whollye giueth himselfe to the diuell and to the flesh For when he saith That he is not touched of that wicked one It is to be referred to the deadly wound For the children of GOD are not frée from the woundes of Sathan but they so beate backe his strokes with the shield of faith that they pearce not to the very heart Therefore the spirituall life is neuer extinguished in them This is that Not to sinne when the godly doo indéede fall thorough the infirmitie of the flesh but they mourne vnder the burden of sinne they are displeased with themselues they cease not to feare God Keepeth himselfe That which is proper to God he applyeth vnto vs. For it euery of vs be the kéeper of his owne saluation it wil be a miserable defence Therfore Christ praieth his father that he wil kéep vs. Iohn 17.11 signifieng that this is not in our power The defenders of frée will snatch vp this spéech that they might therby proue that wee are deliuered from sinne partly by the grace of God and partly by our owne power But they doe not obserue that the faithfull haue not of themselues the keeping whereof the Apostle speaketh Nor indéede doth he héere publish their strength as if they did kéepe themselues by their owne power but onely he teacheth that they resist Satan that they be neuer deadly wounded with his dartes And we know that we are neuer prepared to battaile with anie other armour then the armour of God Let therefore the faithfull kéepe themselues from sinne euen as they are kept of God 19 We know that we are of God and the whole world lyeth in wickednesse 20 But we know that the sonne of God is come and hath giuen vs a minde to knowe him which is true and we are in him which is true in his sonne Iesus Christ This is true God and life eternall 21 Little children keep your selues from Idolls Amen 19 WE are of God By the former doctrine he taketh occasion to exhort for that which he had sayd in common of all the children of God he now applyeth to them vnto whom he wrote and that that hée might pricke them forward to auoyde sinne and incourage them to withstande the assaultes of Sathan Let the readers note that this indéed is true faith which applieth that I may speake so the grace of God vnto vs. For the Apostle dooth not acknowledge anye other to be faithfull excepte such as assemble themselues into the order of the children of God Neither indéede doth he alledge a probable coniecture as the schoolemen speake for trust For he saith That we knowe The summe hath this drifte Séeing we are borne of God that we must indeauour our selues that béeing seperated from the world we may prooue by holinesse of life that we are not in vaine called to so great dignitie And this admonition is very néedfull to all the godly For whether soeuer they turne their eyes Satan hath readie enticements whereby he maye drawe them from God Therefore it would be hard for them to holde a right course excepte their calling were more of account with them then all worldly lets Therefore that we maye bée rightly armed to striue these two must bée helde That the world is wicked and that our calling is of God Vnder the name of the World there is no doubt but the Apostle to â—â—prehendeth all mankinde When he sayth It lyeth in wickednesse He placeth it vnder the gouernment of Satan There is no cause therefore why we should doubt to shunne the world which contemning God dooth gaue it selfe into the bondage of Satan ther is not why we should feare the disagréement thereof because it is a straunger from God Finally séeing corruption possesseth the whole Nature the faithfull must studie to denie themselues Séeing that in the worlde there is nothing séene but iniquitie and wickednesse 〈◊〉 is of necessitie that they giue the farewell to flesh and bloude that they may followe God Yet that other must together be added That it is god who hath called them that they may set his ayde against al the â—â—â—gins of the world and of Satan 20 But we knowe that the sonne of God is come Because the children of God are assailed euery way he dooth as we haue sayde incourage and exhort them by this means to a constant resistaunce because they fight vnder the conduct of God doo certainly know that they are gouerned by his spirite And now he sheweth from wheÌ„ce that knowledge is chiefely to be fetched He saieth therefore the God is so made knowen vnto vs in Christ that now there is no cause of doubting The Apostle doth not rashly incline into this part For except our faith were soundly grounded in God we shall neuer remaine constant in the conflict For this cause the Apostle teacheth that by the benefite of Christ we haue attained vnto an assured knowledge of the true God that we wauer not vnstaide The True God he vnderstandeth not him that is true but him who in very déede is God that hée may discerne him from all Idolls For it is Alethinos not Alethes As Iohn 17.35 This is life eternall that they know thée the very true God and whom thou hast sent Iesus Christ that he maye lighten our mindes to the knowledge of God For séeing he is the very image of the inuisible God séeing the onely interpreter of the father séeing the onely giuer of life yea life the light of the world and truth so soone as we depart from him it is of necessitie that we vanish away in our own inuentions But Christ is sayd To haue giuen vs vnderstanding not onelye because he sheweth by the doctrine of the Gospel who is the true God dooth also inlighten vs with his spirit but because we haue in Christ him selfe God manifested in the flesh as Paul saith Euen as all fulnesse of the Godhead dooeth dwell in him 1. Tim. 3.16 And all the treasures of knowledge and wisedome are hidde
sâ—crete Againe forasmuch as Christ is giueâ— vnto vs for our sanctification doeth brinâ— also with him the spirit of regeneration Finaâ—ly forasmuch as hée doth ingrafte vs into hâ—â— bodie this also is another reason whâ— no man can haue faith vnlesse he be borne 〈◊〉 God Doth loue him which is begotten Augustine and certaine other of the olde writers did drawe this vnto Christ but falsly Foâ— vnder the singular number the Apostle nâ—teth all the faithfull And the Text doetâ— plainely shew that he hath no other purpose but that he may deriue mutuall loue towardeâ— the brethren from faith as from the fountaine And the argument is taken from the common order of nature But he transferreth that vnto God which is séene in men And it is to be noted that the Apostle doeth not therefore speake of the faithfull onely passing by them which are without because they onely are to be beloued and that no care or consideration is to be had of the other but he doeth teach vs by this instruction to loue al men without exception séeing he doth bidde vs to beginne â—ith the godly 2 In this we knowe In these wordes â—e briefly sheweth what is true loue to wit â—hat which is referred vnto God Hetherto he â—ath taught that the true loue of God is no â—here but where the bretheren are loued alâ—o because this is a perpetual effect And now â—e teacheth that men are loued aright and in â—rder when as God hath the first place And â—his definition is necessarie For it commeth â—ften to passe that we doe loue men without God as prophane and carnal friendship doth â—end to no other end then to priuate commoâ—itie or other vaine respectes Therefore as â—efore he vrged the effect so now he vrgeth yeâ—ause For his meaning is that mutuall loue â—â—e so had in account among vs that God bée preferred He ioyneth with the loue of God the obseruation of the lawe and worthely For séeing we loue God as the Father and Lord it cannot be but that reuerence bée ioyned with loue Further God cannot be separated from himselfe Therefore séeing hée is the fountaine of all iustice and vprightnesse it is necessarie that he which loueth him doe frame all his affections to the obedience of righteousnesse Therefore the loue of God is no idle thing But we gather also out of this place what is the true obseruation of the lawe For if we obeye God in kéeping his commaundementes inforced onely by feare we are far of from true obedience Therefore this is first that our harts do auow theÌ„selues vnto God in a frée reuerence and then let the life bée framed vnto the rule of the Lawe This is the meaning of Moses Deu. 10.12 When in gathering the summe of the lawe hée sayth Israel what doeth the Lorde thy God require of thée but that thou loue him and obey him 3 His commaundements are not greeuous This is added least the hardnesse as it commeth to passe doe disable or diminish our indeauour For they which enter a godly and holye life with a chéerefull minde and great zeale and after hauing experience of their owne inabilitie doe waxe slowe Therfore Iohn that he maye stirre vp our indeauours denieth that the commaundements of God are gréeuous But it may be obiected on the contrary that we haue experience of a far other thing and the Scripture doth also witnesse that the yoke of the lawe is not to bée borne Act. 15.10 The reason also is manyfest For séeing the denying of our selues is as it were an entraunce to kéepe the Lawe shal we say that it is an easie thing for a man to deny himselfe Yea rather for as much as the lawe is spirituall as Paul teacheth Rom. 7.14 we are nothing but flesh there must needs be a great strife betwixt vs the lawe of God I answere that this hardnesse is not of the nature of the Lawe but of the fault of our faith which Paule also plainelye expresseth because after that he sayd that it is impossible for the law to giue vs righteousnes he by and by layeth the fault vpon the flesh This answere doth very wel reconcile the sentences of Paul and Dauid which in shew doe séeme much to differ Paul maketh the lawe the minister of death he saith it worketh nothing but the wrath of God 2. Cor. 3.7 that it was giuen that sinne might increase Rom. 4.15 that it liueth that it may slaie vs. Rom. 7.10 and 13. Dauid contrarily saith that it is swéeter vnto him then honnie and more to bée desired then golde Psalme 19.9 Among other praises thereof hée setteth these that it chéereth the heartes it conuerteth vnto the Lorde and quickneth But Paule compareth the law with the corrupt nature of man Hence is that greate conflict But Dauid teacheth howe they are affected whome God hath begotten agayne with his Spirite Hence is that swéetnesse and delight whereof the flesh tasteth not Neither truely hath Iohn ouerpassed this distinction For least anie should take this generally that the commaundements of God are not gréeuous hée restraineth it to the children of God Whereby he signifieth that this is brought to passe by the power of the spirit that it is not gréeuous vnto vs nor troublesome to obey God Yet the question séemeth not as yet to be altogether answered For the faithfull howsoeuer they be gouerned by the spirit of God yet they abide a hard coÌ„bat with their flesh and although they sweate yet they scarce frame themselues vnto theyr duetie by the halfe part Yea rather being set as it were betwéene the sacrifice the alter as the saying is they doe almost faint vnder the burthen We doe sée how that Paule doeth sigh that he is holden prisoner and doth crie out that he is vnhappie because he cannot serue God fréely I aunswere that the lawe is called easie forasmuch as being indued with heuenlye vertue we doe ouercome the desires of the flesh For howsoeuer the flesh doth rebell yet the faithfull doe féele that they are delighted so much in no other thing as that they maye followe God Moreouer it is to be noted that Iohn doeth not speake of the bare law which conteineth nothing besides the commaundements but that he ioyneth with all the fatherlye kindnesse of God whereby the rigour of the lawe is mittigated Therefore séeing wée knowe that wée are mercifullye pardoned of the Lorde if our workes doe not satisfie the lawe that doth make vs a greate deale readyer vnto obedience as it is in Psalme 130.4 There is mercie with thée that thou maist bée feared Hence then is the easinesse of the kéeping the Lawe that the faithfull staide vp by forgiuenesse if in anye point they faile doe not despaire In the meane time the Apostle warneth vs that wée must striue that wée may serue the Lord. For the whole worlde doeth stande agaynst vs least wée shoulde goe forwarde whether God calleth vs. Therefore hée in effect shall kéepe