in him puryfieth himselfe euen as hee is pure 1 THE second Argument is from the dignitie and excellencie of our calling Our heauenlye Father sayth hée hath vouchsafed to dignifie vs with no small honour séeing hée hath adopted vs to bée his sonnes This so greate fauour ought to kindle in vs the studie of godlynesse that wée maye bée lyke vnto him and it canne no other way be done except he which confesseth himselfe to bée one of the sonnes of GOD doe purifie himselfe And the more vehement the exhortation is the more is set foorth vnto vs the grace of almightie God For wheras he sayth that loue is giuen vs hée sheweth that this commeth of méere liberalitie that God accepteth vs for his children For whence become we of such account but by the loue of God Furthermore his frée loue is héere manifestlye spoken of It is indéede an vnproper kinde of spéech but the Apostle had rather speake vnproperlye then not to expresse that which was of necessitie to bée knowen Briefelye hée signifieth that the more plentifull the loue of GOD is shewed vppon vs the more wée are bound vnto him as Paule to the Romanes the 12.1 beséecheth the Romanes by the mercies of God that they would offer themselues vnto him an holye Sacrifice In the meane time we are taught that as I sayde the adoption of all the godlye is frée and dependeth not vppon anie respect of workes For that which the Schoole men say that they are adopted whom god did foresée to be worthie is plainely made of none effect by these wordes For by this meanes the gift of God should not haue bene frée This chiefe point of doctrine is principally néedfull to holde For séeing that the onely cause of our saluation is adoption and that the Apostle witnesseth that the same doth issue from the méere and alone loue of God there is nothing remaineth to our owne worthinesse or the desert of works For why are we sonnes Verily because God hath begunne to loue vs fréely when we were more worthie of hatred then of loue And séeing that the spirit is the pledge of our adoptiō hence it followeth that if there be anie good thing in vs it must not be so set against the grace of God that rather it must be ascribed vnto it as receiued from it The Name whereof he speaketh cannot be a vaine title For it is God who pronounceth vs with his owne mouth to be his sonnes as he gaue a name to Abraham according to the thing it selfe Therefore the world This temptation doth vehemently assayle our faith that wée should not so be accounted for the children of God or haue anie note of such excellencie séene in vs that rather the whole world almost doth hold vs for a mocking stocke Therefore by the present condition it can hardly be gathered that God is our Father for the diuell inuenteth all wayes to darken his blessing He giueth a remedie to this offence when hée saith That it is not yet knowen What manner of men we are because the world knoweth not God therefore it is no meruaile if it contempne his children Of which thing ther was a notable paterne in Isaac Iacob For when each of them was elected of God the one Ismael scoffed and iested at Gen. 21.9 27.41 the other Esau persecuted which threatenings with swoord Therfore howsoeuer we séeme to be oppressed in the world our saluatiō remaineth neuertheles founde in good state 2 We are now the sonnes of God Now he descendeth to euery ones proper feeling For albeit the wicked doe not intice vs to cast away our hope yet our present estate is far frō the glory of the childrē of God For in respect of the body we are dust a thing of nothing death is euer before our eies we are in danger of many miseries the soule is subiect to infinit euils so that we alwaies find hel in our selues How much more néed is ther that al our sences be drawen frō the beholding of things present least the miseries wherwith we are compassed doeth driue vs out of the hope of the happinesse that yet appeareth not For this is the Apostles counsell that wée shall doe foolishlye if we measure what God hath giuen vnto vs by our present condition but that we must holde fast by an assured faith that which yet appeareth not And we know that when we shall be made manifest This condition must be chaunged into an Aduerb of time where or when Further this worde shall appeare is taken otherwise then before The Apostle sayde a lyttle before that it appereth not yet what we shal be since the fruit of our adoption is hid because our felicitie is in heauen and we are straungers farre from thence in the earth because this fraile life that is subiect to an hundreth deaths is farre vnlike to that eternall glorye which belongeth to the children of God because being shut vp after a slauishe manner in the prison of flesh we are farre distaunt from the frée dominion of heauen and earth But nowe he referreth this note to Christ When hee shall appeare For hée teacheth the same thing that Paule doeth vnto the Collos chapter 3. verse 3. where he sayth Your life is hidde with Christ but when Christ which is your lyfe shall appeare then shall yée also appeare with him in glory And indéede our fayth can no other waye remaine stedie then while it looketh vnto the comming of Christ For this is the cause why God doeth deferre the manifestation of our glory because Christ is not yet made manifest in the power of his kingdome This I say is the onely prop of our faith that we may paciently waite for the life that is promised vs. So soone as any one dooth turne aside but a lyttle from Christ it cannot be chosen but hée shall faint By the word Knowe he noteth out the certaintie of Faith that he maye discerne it from opinion Neither is héere noted a simple and vniuersal knowledge but that which euery one ought to apply to himselfe that he may know of a truth that he shall once bée made lyke vnto Christ Therefore howsoeuer the giuing forth of our glorie is deferred to the cōming of Christ yet the knowledge of it is most excellently assured Like He dooth not meane that we shall be equall but there must néedes be some difference betwéene the head and the members but we shall be like him because hée shall make our vile bodie like to his glorious bodie as Paule teacheth Phil. 3.21 For the Apostle goeth about to shew that this is the last end of our adoption that that which by order went before in Christ be at the last fulfilled in vs. Yet the reason that is added séemeth to bée weake For if the beholding of Christ shall make vs lyke vnto Christ the wicked shall haue the same glorie with vs who also shall sée him I aunswere that this is
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
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 men of his time with vaine hope neither would he cut off the course of the Church in time to come nor the succession of many yeres wherein the Church hath continued in the world vnto this day And indéede if the eternitie of gods kingdome were alwayes before our eyes there will be no such long time which would not be like to a verie moment We must regard the purpose of the Apostle because he calleth that the last time wherein al things are so fulfilled that there remaineth but the last reuealing of Christ You haue heard that Antechrist He speketh as of a thing knowen Whence it is easie to gather that the faithfull wer taught and admonyshed from the beginning 〈◊〉 the dissipation of the Church which was tâ— come both that they might carefullye keepâ— themselues in the faith which they haue receiued and also that they might instruct thâ—â— posteritie to beware For so God would haue the Church to be tried that none shoulde bâ—â— deceiued except wittinglye and willinglye and that there shoulde be no excuse of ignoraunce But we sée the whole world almost to haue bene miserably deceiued as if there had neuer bene word spoken of Antichrist Furthermore in the Popedome there is nothing more of account and vsuall then that Antichrist shall come In the meane time they are so besotted that they espie not his tirannie that is yoaked vnto their necks The same thing in truth is come vnto them that was vnto the Iewes For albeit they holde the promises of the Messiah yet are they further off from Christ then if they had neuer heard of his name for the imagined Messiah which they haue fained to themselues hath vtterly tourned them awaye from the sonne of God And if any by the Lawe and the prophets go about to bring them to the knowledge of Christ he shal doo nothing but loose his labour The Papistes imagine an Antichrist which shall vexe the Church for thrée yeares and a halfe All the notes wherby the spirit of God doth point out Antichrist doo euidently appeare in the Pope but that thrée yeares Antichrist dooth hold the foolish Papists occupied least in séeing they should see Let vs remember therefore that the spirit of God did not onely shewe that Antichrist should come but together sette downe sure markes by which he might be knowen Yea euen now there are many This maye séeme to be added in stéed of a correction as if they vntruly supposed that they should be some one kingdome but it is not so They that think that ther shal be one only man they are gretly deceiued But Paul wheÌ„ he maketh meÌ„tioÌ„ of the falling away to come doth plainely witnes that ther shall be a certain bodie kingdome 2. The. 2.3 First he foretelleth the falling awaye which shall spred it selfe ouer all the church that it may be as it wer a general euil then he assigneth the general head of the Apostacie to be the aduersary of Christ which shal sit in the temple of god vsurping diuine honor to himself Except we will be blind of purpose we may learne by this discription of Paul to know Antichrist which I haue expouÌ„ded in his place now it sufficeth to touch it a little But how shall this agrée with the words of Iohn who saith that there are now manie I aunswere that Iohn meaneth nothing els then that seuerall sects begin to arise which were forerunners of the falling away For Cherinthus Basilides Martion Valentinus Ebion Arrius and the rest were members of that Kingdome which the diuell afterward set vp against Christ To speake properly Antichrist indéede was not yet come but the mysterie of his impietie did priuelye work 2. The. 2.7 But Iohn vseth this name that he might the more stirre vp the indeauour and care of the godly to beate backe their falshoods But if the spirit of God commaund the faithfull euen then to watch continually when they did onely sée a farre off the signes of the enimie to come much lesse is it now a time of sléeping when he oppresseth the Church with most cruell tyrannie and doth openly set himselfe against Christ 19 They went out from among vs. Hée preuenteth another obiection that the Church did séeme to haue begotten those mischiefes and for a time nourished them in her bosome For in truth it is of more force to trouble the weake if any one who hath professed one faith with vs doo fall away then if a thousand that are without shuld conspire against vs. He therefore so confesseth that they came out of the bosome of the Church that he yet denieth that they were euer of the Church Further the way to deduce the obiection is that the Church is alwaies subiect to this euill that is constrained to beare manye hypocrites which in truth haue not Christ howsoeuer with their mouth they professe his name for a time When he saith They went out from vs he signifieth that they did first occupie a roome in the Church and were accompted in the number of the godly Yet he denieth that they were of vs because they did falsly pretend the name of the faithfull euen as chaffe albeit it is mingled with wheate in one floore yet is not accompted to be of the wheate If they had bene of vs. He dooth openly pronounce that they wer neuer members of the church which fall away And in truth the seale of God vnder which he kéepeth his remaineth sure as Paul saith 2. Tim. 2.19 But héere ariseth an hard thing For it often falleth out that manye who séemed to haue imbraced Christ doo fall awaye I aunswere that there are thrée sorts of them that professe Christ For there are which doo but counterfaite godlynesse while yet an euill conscience dooth inwardly conuince them The hypocrisie of others is more deceiptfull which doo not onelye indeauour to make a vaine shewe before men but shut their eyes that they maye séeme to themselues to worshippe GOD aright The thirde haue a liuely roote of Faith and they carrie in their hearts firmely grounded a witnesse of their adoption The two first degrées haue not any thing of assurance of the last Iohn speaketh when hée saith it is not possible they shoulde be alienated from the Church nor can the seale which God hath imprinted in their heartes bée taken awaye The incorruptible séede that hath taken roote can not bée plucked vp nor abolished And héere the question is not of the constancie of men but of the constancie of GOD whose election must néedes bée sure Wherefore hée sayeth not without cause where the callyng of GOD is effectuall that there is a sure perseueraunce In summe he meaneth that they were neuer rightly indued with the knowledge of Christ which fall away but had onely a light and vncertaine tast That they might be made knowen Hée sheweth that examination is necessarie and profitable for the Church Wherevpon it foloweth on the contrarie that it is no iust cause
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
vs But because he speaketh in common to the faithful he might not speake other wayes then that they might loue one another He confirmeth this sentence by a reason aleadged sometimes alreadie that is because no man shall approue himselfe to be the childe of GOD except hée which loueth his bretheren and because the true knowledge of God worketh in vs of necessitie the loue of God Hée opposeth also after his manner the contrarie member That there is no knowledge of God where loue is not in his strength And hée taketh a generall principle because God is loue that is because his nature is to loue men I knowe that manye doe subtillye playe the Philosophers and especially that the olde writers haue abused this place that they might proue the Godhead of the Spirit But the simple meaning of the Apostle is Because God is the fountaine of loue that this affection floweth and is powred out from him wheresoeuer his knowledge commeth Lyke as before hée called him lyght because there is nothing darke in him but rather hée lyghteneth all with his brightnesse Hée speaketh not therefore héere of the béeing of GOD but onelye sheweth what a one hée is to bée perceyued of vs. But there are two thinges to be noted in these wordes of the Apostle that this is the true knowledge of GOD which doeth regenerate vs and frame vs a newe that wée maye become newe creatures then that it cannot bée but that it make vs conformable to GOD. Let goe therefore that foolishe inuention of faith vnformed because if anye man separate faith from loue he doeth euen as if one should goe about to take heate from the Sunne 9 In this hath appeared By manye other witnesses also wée haue the loue of GOD towardes vs approoued For if it shoulde bée asked why the worlde was created why wée are placed in it to holde the Lordshippe of the Earth why wée are preserued in this lyfe that wée maye inioye infinite and innumerable blessinges why wée are created to the hope of a better lyfe why wée are indued with light and vnderstanding there canne bée shewed no other cause of all these then the frée loue of GOD towardes vs. But the Apostle chooseth the principall witnesse in this place and that which farre excelleth all others For this loue of God was not onely infinite that hée spared not his owne son that by his death he might restore vs to lyfe but the goodnesse is more then meruailous which ought to rauish our mindes with admiration Christ therefore is such an excellent and singular agréement of the loue of God towards vs that so oft as we behold him he doeth plainelye confirme this doctrine vnto vs that God is loue That he calleth him Onely begotten it serueth to amplification For in that he sheweth more cléerely howe entirely he loued vs in that he gaue his onely sonne to death for our sake In the meane time hée that is one sonne by nature maketh manye by adoption and grace Euen whome so euer hée grafteth into his bodye by fayth Hée sheweth the ende why Christ was sent of his Father that wée might liue in him For without him wée are all dead But at his comming he brought lyfe vnto vs. And except our own vnbeléefe doe hinder we féele this effect of his grace in our selues 10 In this is loue Hée setteth forth the loue of God more largely by another reason that is because hée gaue his sonne for vs what time wée were enimyes as Paule also teacheth Rom. 5.6 But hée vseth other wordes that GOD béeing prouoked by no loue of men hath loued them freelye of his owne accorde By which wordes hée meant to teach that the loue of God towardes vs was without deseruing Albeit the meaning of the Apostle is to set God before vs to follow yet the doctrine of faith is not to be neglected which hée ioyneth together God hath loued vs fréely why because we wer sinners or euer wée were borne then because in this corruption of our nature we haue an heart that is tourned from him and is not inclinable to right and holy affections If the subtiltie of the Papistes shoulde haue place that euerye one is elected of GOD so farre as he foreséeth him worthye of loue this Doctrine shoulde not stande That hée loued vs first For then our loue towardes GOD shoulde haue the first place by order although that it shoulde bée the last in time But the Apostle doeth take a graunted Rule of the holye Scripture which these prophane Sophisters doe not knowe that wée are borne so wicked and corrupted that then is as it were bred in vs an hatred of god that we desire nothing but that which doth displease him that euery affection of our flesh doth holde continuall warre with his righteousnesse And hee sent his sonne Therefore Christ with all his benefites is proceeded vnto vs from the alone goodnesse of God as from a fountaine And as it is néedfull for vs to knowe this that therefore we haue saluation in Christ because our heauenlye Father hath loued vs of his own accord so when we are to séeke the sound and full assuraunce of the loue of God towards vs it is conuenient that we looke no where but vpon Christ Wherefore they dote to their owne destruction whosoeuer passing by Christ doe seeke what is determined of them in the secrete counsaile of God Further he sheweth again the cause of the comming of Christ and his office when he sheweth that he was sent therfore that he might be a propitiation for our sinnes And indéede we are first taught by these wordes that we were all straungers from God by sinne and that this separation remaineth vntil Christ come in betwixt who may reconcile vs. Secondly we are taught that this is the beginning of our lyfe that God being pacified by the death of his son receiueth vs to fauour For in that that â—he is called A reconciler this properly belongeth to the sacrifice of his death We perceiue then that this belongeth onely to Christ that he put away the sinnes of the world and so take away the hatred that was betwixt vs and God But héere may arise some shew of contrarietie For if God did loue vs before that Christ did offer himselfe to death for vs what néede was there of a newe reconciliation So the death of Christ might séeme superfluous I aunswere when Christ is sayd to reconcile his Father to vs that this is referred to our capacitie For as we are guyltie of euill in our selues we cannot conceiue God but to be angrie and deadlye displeased vntill Christ abolish sinne by his death vntil he deliuer vs with the price of his bloud from death Againe the loue of God requireth righteousnesse Therefore that we may be assured that we are beloued it is of necessitie that we come to Christ in whom onely wée finde righteousnesse Now we sée the varietie of speaking which is vsual in Scripture
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
now he sayth By Faith we know the loue of God towardes vs. Whereby it appeareth that the fatherly loue of God is apprehended in Christ and that they knowe not any thing at all in Christ for certaine excepte it bée onelye such as acknowledge themselues by his grace to be the children oâ— God For therefore the Father doth set forth his sonne vnto vs that he might adopt vs in him God is loue It is as it were the lesse proposition in the syllogisme because he reasoneth from faith to loue after this manner God dwelleth in vs by Faith but God is loue therfore wheresoeuer God remayneth there loue must néedes flourish Héerevpon it followeth that loue is necessarily knit vnto faith 17 In this is loue perfect in vs that wee might haue boldnesse in the daye of iudgement that as he is we also are in this world 18 There is no feare in loue but perfect loue casteth out all feare because feare hath painfulnesse in it And he that feareth is not perfect in loue 17 THere are two meÌ„bers of this speach that then we are made pertakers of the diuine adoption when we so resemble god as children doo their father and then that this boldnes is an incomperable good because that without it we are most miserable Therefore in the first place he sheweth vpon what conditioÌ„ god hath imbraced vs in loue and how in effect we inioye this grace which he hath giuen vs in Christ Therefore the loue of god towards vs is héere to be vnderstood He saith it is Perfect because it is poured out in full measure and perfourmed so throughlye as if it were absolute on all partes But he affirmeth that there are none pertakers of this good except such as béeing conformable vnto God doo approue themselues to be his Children The argument therefore is of those things which be ioyned together That we may haue boldnesse Now he beginneth to shew the fruite of the loue of God towards vs albeit he will afterwards shewe it more cléerely by the contrarie But yet this is inestimable felicitie that we dare stande boldly before God For by nature we fly from the â—ight of God and worthely For séeing he is the Iudge of the world and our sinnes doo presse vs with guiltinesse it is of necessitie that together with God death and hell come into our minde Hence is the feare which I spake off that men flye from God as much as lyeth in them Iohn denieth that the faithfull are afraid when there is mention made to them of the last iudgement but rather to come bold and chéerefull to the iudgement seate of God because they are assuredly perswaded of his fatherly loue Therefore so much hath euery one profited in the faith as he is rightlye prepared in minde to waite for the daye of iudgement As he is By these wordes as I said alreadie he dooth meane agayne that this is requyred of vs that we resemble the image of God Such therefore as God is in heuen such dooth he commaunde vs to bée in this worlde that we may be accompted his children For the image of God when it doth appeare in vs it is as a seale of his adoption But so hée séemeth to place parte of our trust in workes Therefore héere the Papists doo stroute themselues as if Iohn denyed that trust to haue an assured confidence of saluation by the alone grace of God except works did helpe together But they are deceiued in that that they weigh not that the Apostle dooth not héere fetch his Argument from the cause but the place is of things ioyned together And wée willinglys confesse that no man is reconciled to God by Christ excepte together hée be reformed and made agréeable to the Image of God and that they are so conformable that they cannot bée seperated the one from the other The Apostle therefore sayth this most fitlye for he dooth driue all them from the assuraunce of Grace in whome there is not séene any lykenesse of God For it is most certayne that suche are vtterly straungers to the Spirite of GOD and to his sonne Christ Neyther also doo we denye that the newnesse of lyfe auayleth to the confirmation of an assuraunce but that I may speake so that it be taken as a seconde helpe But in the meane time it behooueth vs to bée grounded vpon onely grace Neyther indéede otherwayes shoulde Iohns doctrine agrée with it selfe For common experience dooth shewe and the Papistes themselues are constrayned to graunt that there is alwayes a cause of fearfulnesse in the respect of workes Wherefore no man shal euer come with a quyet and perswaded minde to the iudgement seate of GOD excepte hée determine first with himselfe and willynglye confesse that hée is of him euen freelye beloued But there is no cause that any man shoulde meruaile that the Papists taste none of these things séeing the miserable men knowe no faith but that which is full of doubting And further that hypocrisie dooth ouer spred them with darknesse least they should earnestlye bethinke how fearfull is the Iudgement of God where Christ is not present a mediatour Others passe by the resurrection as if it were a tale but that we may goe foorthe glad and chéereful to méete Christ it doth behoue vs to haue our faith fixed in his grace alone 18 There is no feare Now by contraries he commendeth the excellencie of that good for he saith that we are continuallye tormented vntill God doo deliuer vs from that miserable torment with the remedye of his loue towards vs. The effect is séeing nothing is more miserable than to be vexed with continuall disquiet that we attain vnto this loue of God towardes vs being knowen that we maye quietlye rest without feare Whence appeareth how singular a benefite it is that God dooth vouchsafe vs worthy of his loue Further of this doctrine he will immediately raise an exhortation But before hée exhort vs to our dutie he commendeth this guifte of God to vs which by faith taketh feare from vs. I knowe that all this place is other waies expounded of many but I respect what the Apostle meaneth not what others thinke They saye That there is no feare in loue because when of our owne accord we loue God we are not constrained to his obedience by force and feare Therefore according to them a seruile feare is héere opposed to a voluntarie reuerence Whence also is risen the distinction of seruile childly feare I grant indéed that that is true when we willyngly loue God as a Father that we are no more vrged with the feare of punishment but that doctrine hath no agréement with this place For the Apostle dooeth onely teach that when the loue of God is perceiued and knowen vnto vs by Faith peace is giuen vnto our consciences leaste they be any more disquieted Yet it maye be asked when perfect Loue casteth out feare because being indued with some taste onely of the loue of God