counsell the speeche must be resolued thus Wheras I haue translated by striuyng to helpe the Faithe it is as muche as to endeuour to keepe the faithe and to endure strongly the contrary assaultes of Sathan For he teacheth that to the ende thei maie remaine stedfast in the Faithe thei must vndergoe many conflictes and that continuall trouble waiteth vpō them He saith The Faithe once giuen That thei maie knowe that thei haue attained to it vpon this condition that thei neuer faint or fall awaie Creptein Albeeit that Sathan is alwaies malicious against the godlie and therefore doeth not cease to prouoke them yet he admonisheth them to whom he writeth of the presente necessitie Now he saieth Sathan doeth especially sett vpon you and prouoke you You must therefore take Armour to resist hym Here wee gather that a good and faithfull Pastour must wifely foresee what the present state of the Churche doeth require that he may thereto applie his doctrine The woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he vseth doeth note a sinister and secret creepyng in whereby the ministers of Sathā deceiue the ignorant For in the night and when the Housbandmen slepe Sathan doeth scatter his Tares that he maie corrupt the pure fede of the Lorde And together he toucheth that this is a daungerous euill For heare also is the crafte of Sathan to raise vp to doe hurte those that be of the flocke to the ende thei maie the easelier fall in Condemned before He calleth the Iudgement either damnation or a reprobate sense whereby thei are caried to peruerte the doctrine of goodlinesse And that can no manne dooe but to his owne destruction Further this Metaphour is taken from thence whereby the eternall counsell of God by whiche the faithfull are ordeined to Saluation is called a booke And when the faiethfull heare that thei are auowed to eternall death thei ought to take heede to themselues least thei endanger themselues with the same destruction Albeit Iude meaneth also to meete with a perill least the strangenesse of the matter might moue or trouble any For if thei were of old ordained it followeth that the Churche is not exercised but by the assured counsell of God The grace of our God Now he sheweth more plainly what maner of mischeef it was For he saieth that thei abused the grace of the Lorde that thei might giue ouer them selues and others to an impure and prophane libertie to sinne But the grace of God hath appeared farre to an other ende that is that we should deny vngodlinesse and worldelie lustes and liue soberly iustly and godlie in this present worlde Let vs therfore knowe that there is nothing more pestilent then this kinde of men whiche by the grace of Christ pretēde a libertie to sinne Because we teach that by the free mercie of GOD wee obtaine Saluation the Papistes accuse vs of this faulte But what auailes it to refell their impudencie with woordes when euery where wee vrge Repentance the feare of God and newnesse of life and thei dooe not onely corrupte the whole worlde with moste vile examples but also thei take from the worlde by their wicked doctrine true holinesse and the right worship of God Albeeit I thinke that thei of whom Iude speaketh were like to the Libertines of our time as it wil more plainly appeare by the course of the texte God whiche is onely Lorde Certaine olde Copies haue Christe whiche is onely God and Lorde And in deede in the second Epistle of Peter there is onely mention of Christe and there he is called Lorde He meaneth that Christe is denied when thei who were redeemed with his blood dooe againe embondage them selues to the deuill and make voide as muche as lieth in theim that inestimable price Therefore that Christe maie retaine vs in his owne possession let vs remember that he therefore died for vs and rose againe that he might rule ouer our life and death 5 J will put you in remembraunce for as muche as you know this how that after the Lorde had deliuered his people out of Egipt he destroyed thē afterwardes whiche beleeued not 6 And the Angels whiche kepte not their first estate but left their owne habitatiō he hath reserued in euerlasting chaines vnder darknesse vnto the iudgement of the greate daie 7 As Sodome and Gomorrha and the Citees aboute them whiche in like maner as thei did commited and followed straunge fleshe are set forth for an example and endure the like vengeaunce of eternall fire 5 To put in mynde He either excuseth for modestie sake least he maie seeme to teache theim as rude people of thynges whiche thei knowe not or in deede which liketh me better for the more vehemencie he testifieth that he dooeth not bryng them any thing which thei had not heard of before To the ende that that whiche he was to speake might haue the more credite and aucthoritie He saieth I onelie bryng to your remembraunce those thynges whiche you haue learned alredy But as he dooeth attribute vnto theim knoweledge to the ende thei maie bee the more watchfull to take heede So leaste thei might thinke the labour whiche he vndertooke towardes them to bee needelesse he saieth thei haue neede of admonitions For this is not onely the vse of the worde of God that wee maie learne those thynges whiche wee were neuer taught but also that it maie stirre vs vp to meditate earnestly those thynges whiche wee knowe alreadie and maie not suffer vs to bee drousie in fruitlesse knowledge And this is the effecte that after we are called of God wee must not scarcely boste of his grace but rather walke carefullie in his feare Because if any doe mocke God after this sorte the contempte of his glorie shall not goe in vaine He sheweth this by three examples For firste he calleth to minde the punishement whiche God executed vpon the vnbeleeuers whom beyng redeemed by his power he had chosen to be his people Almoste the like comparison is in Paule in his first to the Corinths the tenth Chapter The effect is Those whom God had adorned with greatest benefites whom he had aduaunced into the same degree of honour whiche he vouchsaueth vs at this daie he afterwardes seuerely punished Therefore thei in vaine boast of the grace of God who soeuer do not answere vnto his callyng The name of People is honourably taken for an holie and chosen Nation As if he should haue saied that it did not profite them that thei were taken into the Couenaunt by a singuler Priueledge When he calleth them vnbeleuers he noteth the fountaine of all euilles For from thence saieth Moises did proceede all their sinnes that thei did not yeelde themselues to bee guided by the worde of God For where the obedience of faithe is it is together of necessitie that there remaine obedience towardes God in euery part of this life 6 Jf not the Angels An argument from the more to the lesse For the condition of Angels was
worde that power which before was hid hath dispearsed it selfe into the creatures Nowe this was â—ome manifesting but the Apostle respecteth another thing that is that theÌ„ life was made manifest in Christ when he being clothed with our flesh did performe the partes of redemption For albeit the Fathers vnder the lawe were fellowes and pertakers of the same lyfe yet we knowe they were shut vp vnder the hope which afterwarde shoulde bée reuealed It was of necessitie vnto them that they should seeke lyfe from the death resurrection of Christ But the matter was not onely farre separate from theyr eyes but it was also hidde from theyr mindes They therefore depend vpon the hope of the Reuelation which at the last in his time did followe They coulde not indéede obtaine lyfe except by some meanes béeing made manifest vnto them But betwixt them and vs there is a great difference because whom they sought darkly in figures being promised vnto them we nowe apprehend him béeing giuen as it were with our handes But the purpose of the Apostle is to take awaye the opinion of newnesse which might impayre the dignitie of the Gospell By which occasion he sayth That lyfe did not now beginne of late as if it hadde latelye appeared because it hath bene for euer with the Father 3 That which we haue seene and heard doe we shew vnto you that you also may haue fellowshippe with vs and that our fellowship may be with the father and with his sonne Iesus Christ 4 And these things we write vnto you that your ioye may be full 5 And this is the promise which wee declare vnto you that GOD is lyght and in him is not any darknesse 6 If wee saie wee haue fellowshippe with him and walke in darknesse we lie and doe not the truth 7 But if wee walke in light as hee is in light wee haue fellowshippe one with another and the bloude of Iesus Christ his sonne doth cleanse vs from all sinne 3 That which wee haue seene Now hée doeth the third time repeate his hauing séene and hearde least anie thing might bée wanting to the effectuall certainetye of his Doctrine And that is dilygentlye to bée noted that the Preachers of the Gospell are chosen of Christ who might be fit and faithfull witnesses of all those thinges which they shoulde speake Together also hée witnesseth the affection of his minde because hée sayeth hée is not mooued with anye other reason to write but that hée maye prouoke and incite them to whome hee writeth to approch to the fellowshippe of an inestimable good whereby it well appeareth howe much care he hath of their saluation which auayleth not a little to procure other good and vertuous thinges for we are too too vnkind if we refuse to heare him who desireth to communicate with vs parte of that happinesse which he himselfe hath gotten He then expresseth the fruit which is attained vnto by the gospell that is that we might be made at one with God with his sonne Christ wherin consisteth the chiefe goodnesse This second member ought to haue bene added not onely that he might make the doctrine of the Gospell precious and delightful but also that he might shewe that he desired them to be his fellowes to no other ende but that he might bring them to God and so all might be one in him For the wicked also haue their mutual coniunction among themselues but without God yea that they may more and more estrange themselues from God which is the vttermost poynt of all the wicked But this as was said euen now is our onely happinesse to be receiued into fauor of God that we may be truly knit vnto him in Christ of which Iohn 17. chapt In conclusion Iohn pronounceth that like as the Apostles are adopted of Christ to be his bretheren that being gathered into one bodie they may remaine fast vnto God that so he with the rest of his fellowes in that businesse doth performe this that of this sacred and blessed vnitie there may be many copartners 4 That your ioye By the name of full ioye he doth more fitly expresse the full and perfect happinesse which we attaine vnto by the Gospel He doth withal admonish the faithful where they ought to haue all their affections fixed True is that prouerbe Where our tresure is there is our heart Mat. 6.21 Whosoeuer therefore doth truly perceiue of what worthinesse that fellow 〈◊〉 is with God hée doth wtall sufficiently satisfie himselfe with this alone doth not further boyle with sundrye desires The Lord is my cup saith Dauid and mine inheritaunce The Lot is falne vnto me in pleasant places Psal 16.5.6 After the same manner Paule sheweth that all thinges wer vnto him as dunge that he might possesse Christ alone Phi. 3.8 Wherefore in fine he hath profited in the Gospel who estéeming himselfe happie in the fellowship of god doth rest himselfe in it alone and so prefer it before all the worlde that for it he be prepared to forsake all 5 And this is the promise I doo no lesse allow that which the olde interpreter hath yéelded This is the declaratioÌ„ For albeit Epaggeha with the Grecians doth often signifie a 〈◊〉 promise yet because Iohn speaketh héere of the testimonie whereof he had made mention a little before the text séemeth rather to require the other sense except possiblye you may resolue it thus The promise which wée bring vnto you doth draw this with it or hath this condition knitte vnto it By this meanes we shal vnderstand the minde of the Apostle Neither indéede dooth hée héere comprehende the whole doctrine of the Gospell but sheweth that this is requyred if we will inioye Christ and his benefittes that we become lyke vnto GOD in righteousnesse and holynesse lyke as Paule saieth Tit. 2.11 That Grace of GOD which bringeth saluation to all men hath appeared and teacheth vs to denye vngodlynesse and worldly lustes and teacheth vs to lyue soberlye iustlye and godlye in this present worlde Excepte because hée teacheth by a Metaphore that wée must walk in the light because God is lyght Further whereas sometimes hée calleth GOD lyght and sometimes sayeth Hée is in the lyght the wordes are not to be vrged too much Why Sathan shoulde bée called the Prince of darkenes it is euident inough Therefore when GOD on the contrarye parte is called the Father of light and light it selfe first wée may vnderstande that there is nothing in him but that which is cleare pure and sincere then that he dooth so lighten all things with his brightnesse that hée suffereth nothing that is defiled or vnéeuen no blemishes or vncleannesse no hypocrisie or deceipt nor any other euill to lye close or hidde Therefore this is the Summe Séeing there is no agréement betwéene lyght and darkenesse that while wée walke in darkenesse wée are at enmitie with GOD. Therfore that that societie which hée mentioned cannot otherwise stande then if wée also
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
the same thing againe in other wordes that hée sayde before That Christ came to take awaye sinne Hence are two things to be gathered That they can not be accompted for the members of Christ nor anye waye to appertayne to his bodye in whome sinne dooth raigne For wheresoeuer Christ sheweth his power he putteth the Diuell and sinne to flight Which also Iohn addeth immediatelye for the next sentence where he sayeth That they sinne not which are borne of God is the conclusion of those things that went afore The Argument is drawen from repugnaunces as I sayd before because the kingdome of Christ which of necessitie bringeth with it righteousnnesse can not stande together with sinne But I haue alredie touched afore what Not to sinne dooth signifie héere For hée dooth not make the Children of god vtterlye frée from all fault but hée denyeth that they can trulye boaste of this title except such as from their heart indeauour them selues to frame their life vnto the obedience of God Indéede the Pelagians and Puritanes did once abuse this testimonie when they imagined that the faithfull were indued with an Angelicall puritie in this world And in this time certaine of the Anabaptistes haue renued that dotage But whosoeuer dreame of such a perfection doo sufficiently showe what a blockish conscience they haue And these wordes of the Apostle are so farre off from strengthening their errour that they suffice to refute them He sayeth They sinne not which are borne of God Nowe resteth to be séene whether God doo regenerate vs in one moment But it is manifest that regeneration is so begun in vs as the remnaunts of the olde man remayne euen vnto death But if regeneration be not full and perfect it doth frée vs from the bondage of sinne but according to the measure thereof Hence appeareth that it can not be possible but the Children of GOD are burdened with offences and doo daylye sinne inasmuch as they haue yet some remaynder of the olde nature And yet this remayneth sure that the Apostle sayth That this is the ende of regeneration that sinne may be done away and that they therefore lyue iustlye and godlye whosoeuer are borne of GOD because the Spirite of GOD dooth correct the desire of sinning And that the Apostle meaneth by the Seede of GOD. For so the Spirite of God frameth the heartes of the godly vnto right affection that the flesh with his lustes preuayleth not but is kept vnder as béeing tamed vnder a yoke In conclusion the chiefe effects in the elect the Apostle ascribeth to the spirit of God who by his power represseth sinne and doth not suffer it to flourish Neither can he sinne Héere now the Apostle ascendeth higher For he doth plainly testifie that the hearts of the godly are so effectually gouerned by the spirite of God that they followe his direction with an vnchaungeable desire But this is verie far from Popish doctrine The Sorbonistes indéede confesse that the will of man cannot desire that which is right except it bée holpen by the spirit of God but they imagine the motion of the spirit to be such as leaueth vnto vs the frée choice of good euil HeÌ„ce they draw merites because we willingly obeye vnto the grace of the spirit which it was in our power to reiect Finally they define this to bée the onely grace of the spirite that wée be able to will well if we list Iohn sayth farre otherwise in this place for he doth not onely teach that we are able not to sinne but that the motion of the spirit is so effectuall that of necessitie it holdeth vs in a continall obedience of righteousnesse Neither is this the onelye â—lace of Scripture which teacheth that the â—ill is so framed that it cannot bée but right For God testifieth that he giueth a new hart â—o his children and he promiseth that he will â—ause them to walke in his precepts Ezech. â—6 26 Adde moreouer that Iohn doth onely â—each how effectually God worketh in man â—ut he plainely affirmeth that his spirit doth continue his grace in vs to the verie laste breath that inchaungeable perseuerance may be ioyned with newnesse of lyfe Wherefore let vs not with the Schoole men imagine some middle motioÌ„ which is in a mans choice to followe or to refuse but let vs know that our hearts are gouerned of the spirit of God that they may constantlye cleaue to the waie of righteousnesse Further the absurditie which the Schoole men obiect is easily refelled They saie but falsly that by this meanes Will is taken from man For will is of nature but because the corruption of nature bringeth foorth onely euill affections therfore it is of necessitie that the spirit of God doe reforme it whereby it maye incline to goodnesse And againe because men would easily fall from that which is good it is of necessitie that the same spirit continue vnto the end that which he hath begun The answere concerning desert is easie for it is not to be held for an absurd thing if men deserue nothing and yet workes cease not to bée accounted good which procéed from the grace of the spirit because they are voluntarie They haue also reward because they are fréely accounted vnto men as if they were their owne But here ariseth a question whether so soone as anye man is regenerate by the spirit of God godlynesse the feare of God can neuer be extinguished in him For the Apostles words séeme to giue this They that thinke otherwise alleadge the example of Dauid who for a time was so ouerwhelmed with a brutish sencelesnesse that there appeared no sparke to remain in him And moreouer in the 51. Psalm 12. he desireth that it may be restored to him again Whervpon it foloweth that he was depriued of it Yet I doubt not but that séede wherewith God doth regenerate his elect as it is incorruptible so it kéepeth the continuall force I graunt it may be that sometimes it bée as it were strangled as it was in Dauid But yet at what time al godlines séemed to be vtterly put out in him the quicke cole lay hid vnder the ashes Satan indéed goeth about to pluck vp whatsoeuer is of God in the elect but when â—e is most of all let loose the secret roote remaiâ—eth which afterward springeth forth at the â—â—st But Iohn speaketh héere not of one actioÌ„â—s they call it but of the continual course of yeâ—fe Certaine frantike fellowes dreame of I now not what eternall séed in the elect which â—â—y alwaies bring froÌ„ their mothers woÌ„be But to this purpose they doo more then vnfitâ— wrest Iohn his words For he disputeth not â—f eternal election but beginneth at regeneraâ—â—on There are also others twice mad who â—nder this preteÌ„ce wil haue euery thing lawâ—ul to theÌ„ that beleeue because Iohn saith they caÌ„â—ot sin They wil therfore that we folow wtout â—ifference whatsoeuer our affectioÌ„ shal craue â—s so they giue licence to
Christ to spredde their errors Others professed Christ but in halfe parte In the meane time while they had place amongest those of the householde they had the more abilitie to do harme Especially Sathan himselfe tooke occasion to disquyet the Church in Christ himselfe For hee is the stone of offence whereat all must néedes stumble which holde not the playne waye as God hath set foorth the same vnto vs. Further this whole reason of the Apostle standeth on thrée members For first he sheweth the euill whence daunger came to the faithfull and by this meanes he exhorteth them to take héede Hée setteth downe the manner of héede taking that they iudge betwéene spirites And this is the second member At the last he sheweth one speciall from whence was their greatest perill Hée forbiddeth therefore to heare them which deny that the sonne of God is manifested in the flesh Now let vs handle euery one in order And albeit this reason followeth in the text That many false Prophets haue gone out into the world yet it shall be good to begin there For this sentence containeth a profitable admonion because if euen at this time Sathan had filled many which shoulde spread their falsehoods vnder the name of Christ the like example ought not to discourage vs at this daye For this is the perpetuall state of the Gospell that Sathan busily goe about to infect and to corrupt the puritie thereof by diuers errours This our age hath brought forth certain horrible monsters of sectes By occasion whereof many stand amazed not knowing whether to tourne them doo cast away all care of godlinesse For they finde not any more spéedie way to ridde themselues from the daunger of errour That is altogether foolish for in flying from the lyght of the truth they cast themselues willyngly into the dungeon of errours Wherefore let this cleaue fast in our mindes that there haue bene false Prophets immediately since the Gospell hath begun to bée published And let this doctrine also arme vs against that offence The auncientnesse of errours holdeth the most as if it were so bounde that they dare not goe out thence But Iohn sheweth héere the deadlye daunger of the Church That if euen then deceiuers were mixed with the Apostles and other faythfull Teachers what meruayle is it if the doctrine of the Gospell long ago being oppressed many corruptions be spread abrod in the worlde There is therefore no cause why antiquitie should hinder vs that we should the lesse fréely discerne the truth from falshood 1 Beleeue not euery spirite Many as is sayde when the Church is vexed with discords and contentions being amazed departe from the Gospell But the Spirit prescribeth a farre other remedie that is that the faithfull receiue not any doctrine without choyce We must therefore take héede least being offended with varietie of opinions we renounce the teachers together with the worde of God But let this moderation suffice that all are not to be heard a lyke The name of the Spirite I take to be by a Metonimia for him that boasteth that he is indued with the gifte of the spirite to vndertake the office of a Prophet For when it is graunted to no priuate man that he speak in his name nor is there credite to be giuen to them that speake but so farre as they are the instruments of the holy Ghost the more authoritie the Prophets should haue God adorneth them with this title as if hée shoulde take them out of the common sort of men They therefore were called Spirites which onely giuing their tongues to the Oracles of the holy Ghost did after a sort beare the person of his ministerie they set foorth nothing of their owne deuising nor came they forth in their owne name And héeretoo belongeth so honourable a title least any thing might faile of the reuerence of the worde of God for the contempt of the minister For God alwaies wold haue his word receiued from the mouth of men no other waies then if he himselfe had plainly appeared from heauen Héere Sathan hath crept in as a meane and when he fained in false teachers to adulterate the word of God also gaue them a name vnder which they might the better deceiue So the false Prophets vsed alwayes proudly and with ful mouth to arrogate to thēselues whatsoeuer honour God had bestowed vpon his seruants And the apostle séemeth to haue vsed this name least they might deceiue vs with their false pretences which falslye pretende the name of God euen as we sée at this daye very many to be amazed with the bare name of the church that they had rather auowe themselues into the eternall destruction of the Pope then to take from him any or the least part of authoritie Therefore this graunting is to be noted For the Apostle coulde haue sayde that euerie one is not to bée beléeued but because false teachers did so belye the title of the spirite he so leaueth the same vnto them that together hée sheweth that it is friuolous and triflyng excepte they doo indéede perfourme what they pretende and that they are to be accounted as fooles who being amazed at the very noyse of an honourable title dare not inquire of the matter Prooue the Spirites Because all Prophecies be not true the Apostle sayth héere that they must be brought to the trial And he speketh not only to the whole body of the church but also to euery faythfull man But it is asked whence we haue such a discretion They which aunswere that the worde of God is a rule whereby euerye thing must bée tryed which men doo publikely set foorth they neither saye nothing nor the whole I graunt that doctrines are to be proued by the worde of God but except the spirit of wisedome be present it will lyttle or nothing profitte to haue the worde of God at hande whose interpretation we shall not knowe Euen as for example golde is tryed in the fire and with the touch stone but of them that haue skill For vnto the vnskilfull neyther the touchstone nor the fire can be profitable Therfore that we may be fit iudges it is néedfull that we be indued with the spirite of discretion And because the Apostle shoulde commaund vs this in vayne except we had power to discern it is for a certaintie to be held that the godly shall neuer be destitute of the spirite of wisedome so farre as shall be expedient so that they aske it of the Lord. But so then the spirite shal lead vs to a true discerning if we submit all our senses to the word For it is as is sayd like vnto a touchstone yea it ought to be of much more price vnto vs because that onely is true doctrine which is taken from thence But héere ariseth a hard questiō because if euery one haue right and abilitie to discerne there can neuer any certaintie be determined but rather the whole state of Religion shall be vncertaine
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
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