hath not attained vnto but because the knowledge of Christ is sufficient to expell darknesse therfore daily goinges forward are necessarye and euerye ones faith hath first a beginning before it come to perfection But because GOD continueth the tenour of the same doctrine wherein he biddeth vs to increase the knowledge of the Gospell is worthely called the true light where Christ the sonne of righteousnesse doth shine So the way is shut vp to the malepeartnesse of men who indeauour to corrupte the purenesse of the Gospell with their owne counterfait inuentions and with good warrantise it is lawfull to condempne with most bitter cursing the whole Popish diuinitie which doth wholy darken this true light 9 He that saith he is in the light He doth prosecute his Metaphor He hath sayd that loue is the onely rule whereby our lyfe must bée squared he hath sayde that this lawe is appointed to vs in the Gospell Finally he hath sayd that there is as it were the noone lyght which ought to continue our eyes in the beholding thereof Now of the contrarie he gathereth that they are all blinde and doe erre in darknesse which are strangers from loue And whereas he first set downe the loue in God and nowe of brethren there is no more repugnaunce then betwixt the effect and the cause Finally they are so knit together of themselues that they cannot bée separated Iohn will after saie in the third chapter that we doe falsely boast of the loue of God except wée loue the brethren And that is most true But now he taketh the loue to our brethren as a testimonie whereby we proue that wée loue God In summe séeing loue doth so respect God that in God it comprehēdeth men there is no absurditie in that that the Apostle disputing of loue doth referre it indifferently sometimes to God and sometimes to the brethren And this is a common vse of the Scripture Often times the whole perfection of life is placed in the loue of God Againe Paule Rom. 13.8 teacheth that he fulfilleth the lawe which loueth his brother And Christ sheweth that these are the principal things of the lawe Righteousnesse iudgement and truth Mat. 23.23 And both is true and doth most fitly agrée because both the loue God directeth vs to the loue of men we do indéed witnesse our diuine affection towards god by louing of men at his commandement Whatsoeuer it be let this euer remaine firme that loue is the rule of the direction of lyfe which is so much the more diligently to be marked because all almost do rather choose any thing then this onely commandement of God To the same effect belongeth that which followeth That ther is no offence where is the desire of loue for he that so frameth his life shal neuer offend 11 He that hateth his brother Againe he admonisheth that although thou make an excellent shew of vertue yet there is nothing that is not filthie where loue is absent Conferre this place with the 13. of the 1. Cor. and it shal néed no long exposition But this doctrine is therefore obscure to the worlde because the greater part are astonished with I know not what maskes So a counterfait holynesse almost dazeleth all their eies In the meane time loue is neglected or else is reiected into some extreame corner 12 I write to you little children because your sinnes are forgiuen you for his names sake 13 I write to you Fathers because you haue knowen him which is from the beginning I write vnto you young men because you haue ouercome that wicked one 14 I write vnto you children because you haue knowen the Father I haue written to you Fathers because you haue knowen him which is from the beginning I haue written vnto you young men because you are strong and the worde of God doeth abide in you and you haue ouercome that euill one 12 LIttle children This yet is a generall Sentence And hée doeth not speake to them of young yeares but generallye hée vnderstandeth by lyttle Children men of all ages as it is noted in the first Chapter and in this also a lyttle after This I saye because sundrie Interpreters doe verye ill to restraine it to children But Iohn when hée will speake of Children hée will call them Paidia that is By Infancie which name agréeth to the age But hée as a spirituall Father calleth olde men as well as Children Tecnia by the name of lyttle Children Immediatlye indéede hée will applye seuerall sentences to euerye age Yet they are not a lyttle deceiued which doe beginne from hence But rather least the former exhortation might altogether darken the frée forgiuenesse of sinnes this Doctrine which is proper to Faith hée doeth vrge agayne As in déede this foundation ought alwayes stedfastlye to bée kepte that eternall lyfe is layde vp for vs thorough the onelye grace of Iesus Christe Holynesse of lyfe indéede must be vrged the feare of God must be diligently taught men must be vehemently prouoked to repentaunce the newnes of lyfe with his fruits must be commended yet this must alwayes bée taken héede off that the doctrine of Faith be not strangled which approueth Christ the alone author of saluation of all good things but rather is this meane to be kept that faith maye alwaies holde the chiefe place Iohn doth prescribe vs this order when he hath diligentlye preached of good workes least yet more should séeme to be attributed to them then is méet he doth so carefully recall vs to the grace of Christ Your sinnes are forgiuen you Without this trust the appearaunce of holinesse will be nothing else but inconstaunt and vaine Yea they that setting aside the forgiuenesse of sinnes doe rest in other duties doe builde without a foundation In the meane time Iohn doth teach that there is nothing more fit to stirre men vp to the feare of GOD then while they are truely taught what good they haue receiued by Christ as Paul Ph. 2.1 doth beséech them by the bowells of the mercie of God By which appeareth how lewd is that slaunder of the Papistes who saye that the desire of well doing waxeth colde while that is extolled which only maketh obedient children to God For thence he taketh occasion to exhort because we know that God is so louing vnto vs that he doeth not impute our sinnes vnto vs. For his name The materiall cause is assigned least we should féele other meanes to reconcile vs to God For it wil not be inough to hold that God forgiueth our sinnes except we come rightly to Christ and to that price which he paid for vs vpon the crosse And that is so much the more to be obserued because we sée this waie stopped vp by the crafte of Sathan and vile inuentions of men While foolish men go about to please God by diuers satisfactions and inuent innumerable kinds of reconcilements to redéeme thē selues For how many meanes we bring in before God to deserue
pardon by so many stoppes are we driuen from his presence Therfore Iohn not content with this simple Doctrine that God forgiueth vs our sins addeth by name that he is fauourable to vs in respect of Christ that hée maye shutte out all other meanes And that we may inioye this benefit it is of necessitie also that we passe by and forget al other meanes and imbrace only the name of Christ I write to you Fathers Now he commeth to the reckoning vp of the ages that he may shew that that he teacheth agréeth to euerie one For generall spéech doth sometimes affect the lesse yea which is our vntowardnesse ther are but few which think that the belōgeth to them that together is directed to all Olde men for the most parte withdrawe themselues as if they were too olde to learne Children as if they were not of ripe age refuse to heare Men of middle age because they are busied with other matters they doe not héereto giue their minde Therefore least anie shoulde disburthen himselfe hée applyeth the Gospell to euerie ones vse And hée setteth downe thrée ages which pertition of the lyfe of man is most vsuallye receyued From whence also that famous song of the Lacedemonians had thrée degrées whereof the first song That you are wée shall be the last That which you are we haue béene but the middle sorte Wée are that which the one haue béene and the other shall bée Iohn doth distribute the course of mannes lyfe into these thrée degrées and hée beginneth with olde men and sayth that the Gospell doeth belong to them because thence they maye learne to knowe the eternall sonne of God The waywardnesse of olde men is knowen and especially because they measure wisedome by the number of yeares they are made vnapt to be taught Furthermore this lewdenesse Horace in the booke of the art of Poetrie doeth worthely note in them that praising the time of their youth they despise whatsoeuer is done or sayd Iohn doth wisely remedie this euill when he sayth that in the Gospell is contayned not onely olde wisedome but that which bringeth vs to the verie eternitie of GOD. Whereon it followeth that there is nothing héere which they may disdaine Whereas he saith that Christ was from the beginning I refer it as wel to his diuine presence wherein he is coeternal with the Father as to that power whereof the Apostle speaketh to the Hebrues 13.8 Where he saith he was yesterday as he is to day As if he had sayd If oldnesse doe like you you haue Christ who excéedeth all antiquitie Wherefore bée not ashamed to bée his Disciples who comprehendeth all worldes in himselfe In the meane time is to bée noted which is indéede the olde Religion verily euen that which is grounded in Iesus Christ For otherwise neuer so long a course of yeares shall be little worth if it take the beginning from error I write to you young men Albeit he vseth a diminitiue Neaniscoi young men Yet there is no doubt but he directeth his spéech to all men which are in the good state and flowre of their yeares We knowe further that that age is so addicted to the vaine cares of the world that it thinketh little of the kingdome of God For the sharpnesse of wit and strength of bodie doe as it were make them dronke Therefore the Apostle doeth admonish them where true strength doth consist least according to their manner they boast in the flesh Now saith he Are strong because you haue ouercome Sathan For the note of coupling is of equall force as a perticular causal and indéede it is that valiancie which men ought greatly to desire that is to saye a spirituall And together he sheweth that it is no other where had then of Christ For he putteth in minde of those good things which we receiue by the Gospell He saith they haue vanquished which are yet in the verie act of warre But our estate is farre other then these that were vnder the standard of men For the battaile is doubtfull to them and the issue is vncertaine We are already conquerours before we buckle with the enimie because our head Christ hath alreadye vanquished for vs the whole world 14 I write to you children Children néed the gouernment of another therefore the Apostle doth gather that the gospell doth most fitly agrée with children because there they maye finde the father Now we sée how diuellishe the tyrannie of the Pope is which tyranously driueth all ages from the doctrine of the gospell which the spirit of God doth so prouoke them vnto But these things which the Apostle hath sorted into specialls are indéed generalls For we all flow out into vanitie and come to nothing except our strength do leane vpon the eternall truth of God There is nothing more fraile fléeting then we vnlesse the power of Christ dwel in vs we are all childrē vntil we come to the grace of adoption by the Gospell What therefore he saith of children is also common to olde men but yet he will applie to euerie one that which is most necessarie for them that he maye shewe that all without exception stande in néede of the doctrine of the Gospell The note Oti Because may bée two wayes expounded but this sence which I haue giuen is much better and also will better agrée with the Text. I haue written vnto you I take these repetitions to bée superfluous And it is probable that vnskilfull Readers thinking otherwise then it was that hée spake twice of childeren haue rashlye added other two partes Albeit it may bée that Iohn himselfe inserted the second time the spéech of young men for increase for there he addeth that they were strong which he sayde not before but they would vnaduisedly make worke for the writer 15 Loue not the world nor those thinges that are in the worlde If anie man loue the world the loue of the Father is not him 16 Because whatsoeuer is in the worlde as the lust of the flesh the lust of the eyes and the pride of lyfe are not of the Father but of the world 17 And this world passeth awaie and the lusts thereof but hee that fulfilleth the will of God abideth for euer 15 He had sayd before that this was the onely way to liue godly To loue God but because béeing occupied in the vaine delighte of this worlde wée tourne all our sences to another end this vanitie must first be plucked from vs that the loue of GOD may raigne in vs. Vntill our mindes be purged the former doctrine maye be repeated an hundreth times without profite No otherwise then if powring water vppon a round gloabe thou shalt not gather so much as one droppe because there is no voyde place where the water may be kept By the name of the World vnderstande whatsoeuer belongeth to this present lyfe when it is separate from the kingdome of God and the hope of eternall lyfe So it doeth comprehend
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
coÌ„mit whoredome â—o steale to kill because there can be no sin â—her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle â—enieth that the faithful can sin because God â—ath written his lawe in their heartes as it â—s in the Prophet Iere. 31.31 By this are knowne In few words he conâ—ludeth that they do in vaine challenge to themâ—elues a name amoÌ„gst the childreÌ„ of God which â—o not approue theÌ„selues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they â—iffer from the children of the Diuell Further he doth not so meane that they 〈◊〉 made manifest that they may be openly knowen to all the world but this onely he meaneth that the fruit and effect of the diuine adoption doth alwaies shew forth in the lyfe Hee that doeth not righteousnesse is not 〈◊〉 God nor he that loueth not his brother 11 Because this is the preaching which you haue heard from the beginning that we loâ—â— one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slewâ—â— he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worlâ— hate you HE that doth not righteousnes To do righteousnesse and to commit sinne are héere set one against another Therfore to do righteousnesse is nothing else then from the heart to feare God and to walke in his preceptes as farre as mans frailtie will beare For albeit that righteousnes if it be takeÌ„ precisely is no other thing then the full obseruing of the lawe from which the faithfull are alwayes farre of yet because God doth not lay theyr â—â—fences faultes to their charge this percel â—f obedience which they performe vnto God â—s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer â—ine not righteously because whosoeuer God â—alleth he doth renue theÌ„ by his spirit Therefore the newnesse of life is a perpetuall witnesse of Gods frée election And which loueth not his brother He applyeth a generall doctrine to his purpose For hetherto he hath exhorted the faithfull to brotherly loue Now by the same he sheweth the summe of true righteousnesse wherefore this part is added in stéed of an exposition But I haue sayd before after what sort whole righteousnesse is comprehended vnder brotherlye loue The loue of God indéede hath the first place but because of that dependeth brotherly loue amongst men ofteÌ„times by a Sinadoch that is contained vnder this this again vnder that Therefore as euerie one is giuen to humanitie and well doing so he saith that he is iust and so accounted because loue is the fulfilling of the law He coÌ„firmeth this sentence when hée sayeth that the faithfull haue ben so taught froÌ„ the beginning for by these words he sheweth that this definition which he giueth ought not to séeme straunge vnto them 12 Not as Caine. Another confirmatiâ—â— is taken of the contrarie because hatred raiâ—â—neth in the reprobate and children of the dâ—uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dowâ—â— Caine as an example In the meane time 〈◊〉 maketh to their comfort as he concludeth at 〈◊〉 last Meruaile not if the world hate you This exposition is to be diligently noted for in the manner of life men are alwaies deceiued because they place holinesse in figured workes while they tormeÌ„t themselues with trifles they thinke they are twice acceptable to God Euen as Monkes doe proudly tearme theyr kinde of life the state of perfection And in Poperie there is not thought anie other worship of God then that filth of superstitions But the Apostle doth especially shew that we are approued of God if we loue oâ—eâ—â—â—other Againe that the diuell raigneth where hatred grudge enuie and displeasures dooeth raign Yet it is together to be kept in memorie that I touched of late that brotherly loue because it ariseth of the loue of GOD as the effect of the cause is not separated from it but rather is commended of Iohn for this cause for that it is an approouing of our holynesse before GOD. When he sayeth that Caine was by this cause enforced to the slaying of his Brother because his owne works were euill Hée meaneth that which I haue noted alreadie that where wickednesse beareth the swaie hatred possesseth all the partes of life Hée maketh mention of the iust works of Abel that we may learne to beare it paciently if the world prouoked with no iniury doe hate vs without cause 14 Wee knowe that wee are translated from death to life because we loue the bretheren He that loueth not his brother abideth in death 15 Euerie one that hateth his brother is a manslayer you know that no manslayer hath eternall life abiding in him 16 By this haue wee knowen loue because hee layde downe his lyfe for vs and we ought to lay downe our liues for the bretheren 17 If anie man haue this worldes good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him 18 My little children let vs not loue in word and tongue but in deede and truth 14 HE commendeth loue vnto vs by an excellent speach because it is a testimonie of our being deliuered from death to lyfe Wherevpon it followeth that if wée loue our bretheren we are happie and if wée hate them we are miserable Ther is no man that dooth not desire to escape and to be delyuered from death therefore they must néede be more then blinde who by fostering of hatred doo willingly pamper their own death Further when the apostle saith that by loue it is knowen that we haue passed into life he meaneth not that man is his own deliuerer as if by louing the bretheren hée deliuered himselfe from death obtained life for himselfe For he dooth not dispute héere of the cause of saluation but séeing loue is the principall fruite of the spirite it is also a certaine note of regeneration Therfore the Apostle reasoneth from the signe and not from the cause For because no man doth truely loue the brethren except he which is regenerate by the spirit Hence it is rightly gathered that the spirite of God which is lyfe dooth dwell in them that loue the bretheren But one should therevpon preposterously inferre that lyfe is attained vnto by loue séeing loue by order is the later This Argument should haue more coulour if loue make vs more assured of our life that then the assurance of saluation doth consist in act But the answere therof is also easie For albeit that faith is confirmed by al the graces of god as by helps yet it ceaseth not to haue his foundation in the onely frée mercie of God For example when we inioy the light we are sure that the Sunne shineth if the Sunne giue his beams into the place wherin we are we haue a certaine more cléere sight
I aunswere that there is a double triall of Doctrine priuate and publyke Priuate wherby euery one dooth establish his owne faith that he may rest safely in that doctrine which hée knoweth to haue come from God Neither shall consciences finde other where safe and quiet resting place then in God The publyke tryall belongeth to the common consent and good of the Church For because there is perill least phantasticall men shuld rise vp which might rashly boast them selues that they wer indued with the spirit of God this remedie is of necessitie that the faithfull come together and séeke the meane of an holy and pure consent But séeing that that olde Prouerbe is too â—rue How many heads so many wits it is certaine that this is the singular worke of God that al ouerthwarting béeing mastred he maketh vs to thinke all one thing and to grow into an holy vnitie of faith And wheras vnder this pretence whatsoeuer thinges are at anie time decreed in counsailes the Papistes will haue to be taken for true Oracles because the Church did once proue them to be of God that is too childish For howsoeuer that be an ordinarie waie to séeke a consent to gather a godly and an holy counsell where the controuersies out of the worde of God may be determined yet God hath neuer bound vs to the decrées of euerie counsel Nor yet so soone as an hundred or moe Bishops are come together into one certayne place it by and by followeth that they haue rightly called vpon God and asked at his mouth what was the truth yea ther is nothing more apparaunt then that they haue often gone a side from the sincere worde of God Therefore héere also ought the triall which the Apostle prescribeth to be of force that the spirits might be tried 2 In this knowe ye He annexeth a special marke whereby one may better discerne true Prophets from false Albeit he héere onely repeateth that we had before that is that Christ as he is the marke wherto true faith nimeth so he is the rocke at whom all Heretikes doe stumble Therefore so long as wée remaine in Christ the matter is safe but when we goe aside from him faith is peryshed and all truth is made voyde But wée may remember what this confession contayneth For when the Apostle saith that Christ is come hence wée gather that hée was with the Father before whereby is shewed his eternall Deitie When hée sayth That hee is come in the flesh hée signifieth that in putting on the flesh hée is made a very man of the same nature with vs that hée might bée our brother saue that hée was frée from all sinne and corruption Finally when hée sayth hée is come wée must consider the cause of his comming for hée is not sent of his Father in vaine Héerevppon dependeth the office and power of Christ Therefore euen as the olde Heretikes haue erred from this faith partlye denying the diuine nature and partlye the humane nature of Christ euen so doe the Papistes at this daye albeit they doe confesse Christ to bée GOD and man yet they hold â—ot this confession which the Apostle requyâ—eth because they spoyle Christ of his powâ—r and authoritie for when they haue estaâ—lished theyr frée will theyr merites of â—orkes theyr fained worshippes satisfacâ—ions and the supportations of Saintes â—owe small a remainder is lefte to Christ This therefore meaneth the Apostle séeâ—ng that the knowledge of Christ compreâ—endeth in it selfe all the Doctrine of godâ—ynesse therefore we must fixe and cast our eyes thether least wée bée deceiued And in truth Christ is the ende of the lawe and the Prophettes Neither learne wée anye other thing by the Gospell then his power and grace 2 And this is the Spirite of Antichrist This the Apostle addeth to the ende that hée maye make the sleyghtes which seduce vs from Christ to be the more detestable For wée haue sayde that the Doctrine of the kingdome of Antichrist is vsuall and well knowen that the faythfull béeing admonyshed of the dispearsion of the Church which was to come might carefully take héede to themselues They did therefore worthelye abhorre thâ— name as infamous and vnluckie Nowâ— the Apostle saith they are members of thiâ— kingdome whosoeuer withdraw froÌ„ Christ But he sayeth that the spirite of Antichriâ—â— should come and was now in the worlde in a diuerse meaning For he meant that he was then in the world alreadie because the mysterie of his wickednesse beganne to worke 2. Thes 27. And yet because that the truth of God was not as yet ouerwhelmed with false and vntrue assertions superstition had not yet preuailed to the corruption of the worship of God the worlde had not yet falne from Christ by a wicked distrust the tyrannie set against the kingdome of Christ did not yet manifestly shew it selfe therefore he saith that he was to come 4 Little children ye are of God haue ouercome them because hee is greater that is in you then he that is in the worlde 5 They are of the world therefore they speake of the worlde and the worlde heareth them 6 We are of God He that knoweth God heareth vs. He that is not of God heareth vs not In this we knowe the spirite of truth and â—â—e spirite of errour 4 You are of God He had spoken of one Antichrist now he maketh mention of moe â—ut the plurall number is referred to the false Prophets which euen then had come abroad before the head was extant Further the purpose of the Apostle is to giue courage to the faythfull that they might resist the deceiuers strongly without feare For much chéerefulnesse faileth when there is striuing with a doubtfull successe Further it myght cause the godly to feare because that when the kingdome of Christ was scarce sprong vp they sawe the enimyes euen then readie prepared to ouerwhelme it Therefore howsoeuer they must striue he yet sayth that they haue ouercommed because they shall haue an happie issue As if he should haue sayde that in the middest of the conflict they are without daunger because they shall preuaile And this doctrine ought to bée caryed further For whatsoeuer striuings we indure against the world and the flesh yet it is ioyned with a sure victorie Indéede sharpe and harde conflicts remaine for vs and one followeth after another but because we fight in the power of Christ and are prepared with the armour of God in striuing and labouring wée get thâ— victorie As much as belongeth to the circumstaunce of this place it is an excellenâ— consolation that with whatsoeuer sleyghteâ— Sathan set vppon vs yet wée shall stand iâ— the truth of GOD. But the reason that hée addeth straight way is to bée noted because he is greater that is stroÌ„ger which is in vs theÌ„ he that is in the world For that is our infirmitie that before wée ioyne battayle with the enimie we are readie to faint For wee are euen wrapped in ignoraunce
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
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
theÌ„ is conuenient wee approache not to Heauen but rather bee ouerwhelmed in manifolde incomberaunces He therefore calleth theÌ„ wandryng Starres because thei dazle the eyes with a vanishyng shew of light 14 And Enoch the seuenth from Adam did before Prophesie of them saiyng Behold the Lorde commeth with thousandes of his Sainctes 15 That he might giue Iudgement against all men and might rebuke al the vngodly amoÌ„g them of all their wicked deedes which thei haue vngodly committed and of all their cruel speakinges which wicked men haue spoken against God 16 These are murmurers complainers walking after their owne lusts and their mouth speaketh proude thynges hauyng mens persons in admiration for aduauntage ANd before I thinke rather that this Prophesie was not written then taken out of the Apochripha Bookes For it maie bee that thei of olde tyme did commende this saiyng to their posteritie as a thing worthie the remembryng If a man aske seyng there bee many like saiynges euery where in the Scriptures why he did not cite this testimonie written out of some one of the Prophets the aunswere is readie that he would repeate from the furthest antiquitie what the Spirite hath pronounced of them And this is the meanyng of the wordes For he saith by name the seuenth from Adam that he maie commende the antiquitie of the Prophesie namely that it hath beene alreadie in the former worlde And whereas I haue said that this Prophesie was knowne vnto the Iewes by reporte if any man thinke other waies I doe not striue as neither of the Epistle also whether it bee Iudes or some other mans Onely I followe that whiche is likely in thynges doubtfull Behold the Lorde came The tyme past is put for the tyme to come after the maner of the Prophets He saieth that he shal come with thousands of Sainctes vnder whiche wordes he noteth as wel the faithfull as the Angels For both shall set forth the tribunall seate of Christ when he shall come doune to iudge the worlde He saith thousandes euen as Daniell also 7.10 doeth saie millions of Angells least that the multitude of the vngodly should as a ragyng Sea carrie awaie the children of God whilest thei thinke that it will come to passe that the Lorde will at length gather his together of whiche parte dwellyng in heauen is now hidden from our eyes and parte lieth hidden vnder a great heape of chaffe But the punishement that hangeth ouer the reprobate ought to staie the electe in feare and watchfulnesse He speaketh of deedes and woordes because these corrupters did not onely muche hurt by their wicked life but by their lewde and vncleane speech And he calleth them hard speeches for the shamelesse boldnesse wherewith beyng puffed vp thei doe malepertly thrust in them selues 16 These are murmurers Because thei flatter them selues in wicked affections thei are withall harde and frowarde thâ—t thei are neuer satisfied hence it commeth that thei alwaies murmur and complaine although good men doe beare themselues kindly towardes them He nippeth their proude speakyng because thei boast them selues proudly But in the meane while he sheweth that thei are of a vile disposition because thei slauishly abase them selues for aduauntage And this vneuen dealing is commonly seen in such varlets Where there is no man whiche maie staie their Pride or there is no respect whiche maie let it their Pride is intollerable thei chalenge any thing vnto themselues so imperiously But thei vilely flatter those whoÌ„ thei flatter or of whom thei hope for some gaine He taketh persons for the outward greatnesse or power 17 But ye beloued remember the wordes which were spoken before by the Apostles of our Lorde Iesus Christ to wit 18 That thei told you that ther should be mockers in the last tyme whiche should walk after the lustes of their owne vngodlinesse 19 Those are thei which seperate them selues fleshly not hauyng the Spirit BVt ye Now he setteth the warnynges of the Apostles whiche were freshe in memorie after the auncient Prophesie This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is remember it maketh no greate matter whether you reade it in the Indicatiue moode or in the Imperatiue moode For the sence remaineth one that thei which are armed ought not to bee astonished with the Prophesie whiche he citeth He vnderstandeth the last tyme wherein the state of the Church beyng renued doeth receiue a setled condition to the ende of the worlde And it began from the first commyng of Christ He calleth them Mockers after the maner of the Scripture whiche beeyng dronken with a wicked and prophane contempt of God doe breake out into a beastly despising of his power so that no ReligioÌ„ doth keepe them any more in their duetie because no feare of the iudgement to come no hope of eternall life doeth stick in their myndes As now a daies the worlde doeth euery where swarme with hauing no God but their owne bellie Epicures which despise God who quite castyng a side all reuerence do furiously scoffe the whole doctrine of godlinesse as a tale 19 Whiche seperate Many Greeke Copies haue a Participle absolute Others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but almost in the same sence For he vnderstandeth that thei make a departure from the Church because thei can not beare the yoke of discipline as whiche beyng giuen to the flesh doe abhorre a spirituall life The fleshe here is set against the Spirite that is the grace of regeneration and therefore it doeth signifie an euill disposition suche as is in men not yet borne a newe For in this nature whiche goeth out of kinde whiche we draw from Adam is nothing but a grosse and earthly thyng that no parte of vs doeth aspire vnto God till we be renued with his spirite 20 But ye beloued edifiyng your selues in your moste holy faithe praiyng in the holy Ghost 21 Keepe your selues in the loue of God looking for the mercie of our Lorde Iesus Christ vnto eternall life 22 And haue mercie on some putting difference 23 And others saue through feare pullyng them out of the fire hatyng also the garment spotted by the flesh 24 Now to hym that is able to keepe you free from sinne and to present you faultlesse before the presence of his glorie with ioye 25 To God onely wise our Sauiour bee glorie and maiestie and dominion and power now and for euer amen BVt ye c. 20 He sheweth the waie whereby thei may ouerturne all the engines of Sathan to wit hauyng loue so ioyned with faith as though thei did watche in a Holde vntill the commyng of Christ But as he is much and vsuall in borrowed spéeches so here also he hath his maner of speeche whiche must breefly bee noted He commaundeth in the first place that thei builde themselues in faithe Whereby he signifieth that the fouÌ„dation of faith must be helde fast but that the first instruction is not sufficient vnlesse thei striue daily to goe forwarde whiche haue alreadie laied the