mindes because God doth establish our faith by his owne authoritie Neither dooth he say that God dooth speake outwardly but that euery one of the godly doth féele him the Authour of his faith inwardly in himselfe Whereby it appeareth how much an inconstant opinion which hangeth vppon some other thing doth differ from faith 10 He that doth not beleeue As the faithfull haue this commoditie that they know themselues to be without daunger of errour because they are grounded vppon God so he maketh the vngodly guiltie of great blasphemie because they accuse God of a lie Truely nothing is more precious vnto God then his truth wherfore no greater iniury cā be done vnto him then when he is spoyled of this honor Therfore that he may stur vs vp to beléeue he taketh an argument frō the contrarie For if it be an horrible and cursed wickednesse to make God a liar because then that which is most proper vnto him is taken awaie who would not feare to abase the credit of the gospell wherein God will especially be accounted true and faithfull This is dilligently to be noted Some meruaile why God doth so much commend faith why vnfaithfulnesse is so sharply condemned But héere the infinit glorie of God is in question For séeing he woulde giue forth a speciall shew of his truth in the Gospell they leaue him nothing whosoeuer refuse Christ therein offered Wherefore that we may graunt that some man maye in some other partes of his lyfe be equall vnto an Angell yet his holynesse is diuellish so long as he reiecteth Christ As we sée certaine in the Papacie much to flatter themselues with I know not what visor of holinesse when as yet they resist the Gospell most obstinatly Therefore let vs holde that this is the beginning of godlynesse obediently to imbrace that doctrine which hee hath so faythfullye auouched for a witnesse 11 That hee hath giuen eternall lyfe Nowe hée allureth vs to beléeue by setting before vs the profite thereof This reuerence indéede is due vnto GOD that whatsoeuer hée sayeth to vs it be by and by without controuersie But whereas he offereth vs lyfe fréelye it is an vnthankfulnesse intollerable if we doo not receyue so louing and swéete a doctrine with a most stedfast and ready faith And truly the words of the Apostle haue this drift that we must not onely reuerently obeye the Gospell least wée doe iniurye vnto God but also that it is to bée beloued because it bringeth vnto vs eternall lyfe From whence also wée doo gather what is chiefely and most of all to be sought for in the Gospell of Christ to wit the free guift of eternall redemption and saluation For séeing God of his goodnesse dooth there exhorte vs vnto repentaunce and feare it ought not to be separated from the grace of Christ And that the Apostle maye staye and detaine vs whollye in the eternall grace of Christ he repeateth vnto vs again that euerlasting life is contained in him alone as if hée shoulde haue sayde that there is no other meanes at all set downe vnto vs by GOD the father to obtaine life And indéede the Apostle hath briefly héere comprehended thrée things to wit that we are all appoynted vnto death vntill God of his frée goodnesse doo restore vs to life For he plainly sayth that lyfe is giuen by God Whereby also it followeth that we are disappoynted of it and that it cannot be gotten by deserts Further he teacheth that this life is giuen vnto vs by the Gospell because there is layde open the goodnesse and fatherly loue of God towardes vs. Lastly he saith that we are by no other meanes made pertakers of that lyfe then when we are ingrafted into Christ by faith 12 He that hath not It is a confirmation of the sentence going before Indéed that ought to suffice that God hath placed lyfe no where els but in Christ that it maye be sought for frō thence But least any man should decline another way he shutteth out all men from the hope of life which séeke it not in Christ We knowe what it is to haue Christ for he is possessed by faith Therefore he depriueth all men of life which are not of the bodie of Christ But this séemeth not to agrée with reason For histories doo shew that there haue bene excellent men and indued with noble vertues which notwithstanding haue ben altogether strangers from Christ And it séemeth vnfit to giue no honour vnto so great excellencie I aunswere that we are farre deceiued if we thinke that whatsoeuer dooth excel in our eyes is allowed of God Yea rather as it is in Luke 16.15 that which is excellent in the sight of men is abhominatiō before God Foe because the vncleannesse of the heart is vnknowen vnto vs we are content with the outward shew But God dooth sée most filthy wickednesse lying hid vnder the same Therfore it is no meruaile if those vertues which beare an outward shew doo stink before him which both procéede from an vncleane heart and also tende not to a good ende Further whence is the cleannesse of the heart whence is a good indeauour of godlinesse but from the spirite of Christ Then nothing is worthie of praise but in Christ Although ther is another reason which taketh away al doubt For the righteousnesse of men consisteth in the forgiuenesse of sinnes If thou take away this the vndoubted cursse of God and euerlasting death remaineth for vs all and it is onely Christ which reconcileth the father vnto vs as he hath once pacified him by the sacrifice of his death Whence it followeth that God is mercifull to man but in Christ and that there is no righteousnesse but in him If any man obiect Cornelius whō Luke witnesseth to be acceptable vnto god before that he was called to the faith of the gospel I aunswere briefely that God dooth somtimes so work in vs that the séede of faith dooth not by and by the first day appeare Cornelius had not a cléere and plaine knowledge of Christ but séeing hée was indued with some féeling of the mercy of God he must withall holde some thing of the mediator But because God hath secrete and wonderfull meanes to worke by let vs passing by the shewes that profite not holde fast only the plaine way to saluation which he sheweth vs. 13 I haue written these things vnto you which beleeue in the name of the sonne of God that ye may know that you haue eternall life and that you may beleeue in the name of the sonne of God 14 And this is the trust which wee haue in him that if we shall aske anye thing according to his will he heareth vs. 15 And if we know that hee heareth vs when we shall aske any thing we know that we haue the petitions that wee haue asked of him 13 I Haue written these thinges vnto you Because there must bée a continuall going forward in faith therefore he saith that he writeth
be added I sée that it is had in the best and most allowed copies I doo willingly receiue it the sence shal be the god to the end he may more plentifully confirme our faith in Christ doth by a thrée fold means witnesse that we must rest in him For as our faith doth acknowledge three persons in one being of God so it is called vnto Christ by so many means that it may rest it selfe in him Whereas he saith that thrée are one it is not referred vnto the beeing but rather vnto the consent As if he should saye that the Father and his euerlasting worde and the Spirite doe with one consent equallye approue Christ Therefore some bookes haue Eis En that is Into one But although thou readest En Eisen that is Are one as it is in other Copies yet there is no doubt but that the Father the Word and the Spirite are sayd to be one in the selfe same sence in which afterwards Bloud Water and the Spirite But whereas the Spirite which is one witnesse is twice rehearsed the repetition séemeth to be vnfit I answere Seing he doth witnesse diuersly of Christ that a double place of witnessing is fitlye giuen vnto him For the Father with his euerlasting wisedome and the Spirite doeth pronounce from heauen as by his absolute power that Iesus is Christ Therefore in the place the onely maiestie of his diuinitie is to be considered of vs and bicause the spirit dwelling in our harts is the earnest pledge and seale to seale vp that decrée by this meanes he speaketh againe in earth by his grace But because it may be that all men will not receiue this reading I will so expound those words that follow as if the Apostle had named these only witnesses on earth 8 Are three He applyeth nowe that sentence of water and bloud to his purpose namely that they haue no excuse which refuse Christ forasmuch as he hath prooued with sufficient strong and plaine witnesses that it is he which was promised long before For bloud and water séeing that they are pledges and effects of saluation brought by him doo truly witnesse that he is sent of God Further the Holy Ghost is added as a third witnesse whome notwithstanding hath the first place because otherwise water and bloude shoulde haue issued without profit For it is he which doth seale vp in our hearts the witnesse of water and bloud it is he which bringeth to passe by his power that the fruite of the death of Christ dooth come vnto vs yea rather that bloud being shed for our redemption dooth pearce euen vnto our soules or that I may speake all in one worde it causeth that Christ with all his benefits is ours So Paule Rom. 1.4 After that he had sayd that Christ was shewed to bée the sonne of God by the power of his resurrection doeth immediatly adde by the sanctifieng of the Spirite Because whatsoeuer tokens of the heauenly glorie doeth shine in Christ they shoulde bée neuer the lesse darke vnto vs and should bée farre from our sight vnlesse the spirite did open vnto vs the eyes of faith Now the readers doo vnderstand why Iohn hath brought the spirite as witnesse with water bloud namely because it is the proper office of the Spirite to make cleane our consciences by the bloude of Christ and to cause that the cleansing brought by him is effectuall in vs. Of which thing ther is something spoken in the beginning of the first Epistle of Peter chap. 1. verse 22. where Peter vseth almost the same speach to wit that the holy Ghost dooeth purge our soules by the sprinkeling of the bloud of Christ But by these words we may gather that faith dooth not take holde of Christ bare or naked but with all his quickening power For what profite were it that Christ was sent into the earth vnlesse he had pacified God by the sacrifice of his death vnlesse the office of cleansing had bene inioyned him of his father yet it may be obiected that the distinction is superfluous which is héere set downe because Christ by putting awaye sinne hath made vs cleane Therefore the Apostle nameth one thing twice I graunt indéede that in the putting awaye of sinne there is also included a washing Therefore I haue not set a difference of water and bloud as though they wer diuers things But if euery one of vs doo weigh his owne weakenesse he shall easelye acknowledge that bloud is not in vaine or without cause discerned from water Further as it hath bene alreadie saide the Apostle alludeth vnto the Rytes of the Lawe But God did in times paste institute not onely Sacrifice but also washings because of the weaknesse of man The Apostle woulde plainelye expresse that the truth of both parts was offered vs in Christ By which reason he sayde a little before Not in water onely For hee dooth signifie that not onelye some parte of our saluation is founde in Christ but also all partes full so that nothing more is to be sought otherwhere 9 If the witnesse of men He reasoneth from the lesse to the greater howe vnthankfull men are if they refuse Christ approued from heauen so as he hath said For if in mens affaires we doo rest in the wordes of men which can lye and deceiue how vnséemly shall it be that God hath losse credit with vs in his owne matters wherein he is the cheefe Iudge Therefore onely iniquitie doth let that we receiue not Christ when as hée giueth creditte to his power by a lawfull proofe Further he calleth the witnesse of God not onely that which the Spirite dooth giue into our harts but that also which we haue from water bloud For that power of purging and putting away sinne was not earthly but heauenly Wherefore the bloud of Christ is not to be estéemed after the common manner of men but we must rather respect the purpose of God wherein it was ordained to put awaye sinne and that heauenlye power which hath flowed from thence Further this is the witnesse of God which he hath testified of his sonne 10 He that beleeueth on the sonne of God hath the witnesse in himselfe Hee that beleeueth not God hath made him a lyer because he beleeued not the witnesse which god hath testified of his sonne 11 And this is the witnes that God hath giuen vs eternall life And this life is in his sonne 12 He that hath the sonne hath life He that hath not the sonne of God hath not life 10 THis is the witnesse The note Oti doth not note heere a cause but is onely taken in the way of exposition For after that the Apostle had taught that God doth deserue much more credite then men now he addeth that we can giue no creditte vnto God but by beléeuing in Christ because God dooth set him onely before vs and dooth stay vs in him Hence he gathereth that we doo beléeue in Christ safely and with quiet
to them which haue alreadie beleeued that they may more stedfastly and certainly beléeue and so may enioye the full assuraunce of eternal life Therfore this is the vse of the doctrine not onelye that he may beginne the ignorant in Christ but also that he may more more cōfirm those which are alredie taught Therfore we must euery day diligently indeuour to learn that our faith may increase all our life long For both many remnaunts of vnbeléefe doo as yet remaine in vs and also our faith is so weak that euen this that we doo beléeue is not yet to beléeue soundly vnles there come a greater confirmation Furthermore it is woorth the labour to note what is the true meanes to confirme faith to wit when the office and power of Christ is declared For the Apostle saith that he did write these things namely that eternall life is not to be sought anye wher els but in Christ that they which are now faithfull may beléeue that is may profitte by beléeuing Wherefore it is the duetie of a godly techer that he may confirme his hearers in the faith to set forth as much as he can the grace of Christ that being content therewith wée desire nothing els Séeing the Papists doo hide and abase this by all meanes they doo bewray by this one thing sufficiently that they haue care of nothing lesse then of the right doctrine of Faith Yea for this cause their schooles are more to be auoyded then al rocks or quick-sands because a man can scarce enter into them without vndoubted shipwrack of faith Moreouer the Apostle teacheth in this place that Christ is the proper scope of faith and that the assurance of saluation is ioyned with the faith which we haue in his name For this is the ende of beléeuing that we may be the children and heires of God 14 This is the trust He commendeth the faith whereof he spake by the fruite or he dooth shewe wherein our trust dooth chiefely consist to wit that the godly are bolde to call vpon God with a bolde courage as Paul also speaketh Ephe. 3.12 That by faith wée haue accesse vnto God with boldnesse And Rom. 8.15 that the Spirite dooeth open our mouths that we doubt not to crye Abba Father And truly if we be kept from comming to God nothing is more miserable then wée Againe so this sanctuarie may be opened for vs we shal be neuerthelesse blessed in all our miseries Yea this one thing maketh all our miseries happie that we are certainlye perswaded that God will be our deliuerer and trusting in his fatherly good will towardes vs we flye vnto him Let vs therefore holde this sentence of the Apostle that calling vppon God is the especiall triall of our faith and that God is not called vpon a right neither according vnto faith but when as wée are perswaded that our prayers shall not be in vayne For the Apostle dooth denie that they are indued with confidence which hang in doubt Whereby it appeareth that the doctrine of faith is buried and almost quenched in the Papacie where all certaintie is taken away Indéede they murmure manye prayers there and they prate much of calling vpon God but they pray bid to pray with doubtfull and wandring mindes yea they condemne this trust which the Apostle dooth necessarily require According to his will By this note hée would briefely teach what is the true rule to pray to wit when men submit their praiers vnto God Neither indéede when as the Lord did promise that he would doo whatsoeuer his should require did he graunt vnto them an vnbridled libertie to aske whatsoeuer came into their minde but he gaue thē withall a lawe to praye aright And truely there is nothing more profitable for vs then this bridle because if it be lawfull for euerie one of vs to aske whatsoeuer he list and God doo fauour our prayers we shall be very ill prouided for For we know not what is profitable yea we doo boyle with wicked and hurtfull desires But God dooth giue a double remedie that we pray not otherwise then according to the precise rule of his wil because he dooth both teach vs by his worde what he wil haue vs to aske and also he doeth appoynt his spirite our guide and gouernour which may stay our affections and not suffer them to wander without theyr boundes For we know not saith Paul what and how we ought to pray but the spirite helping our infirmities dooth stirre vp in vs vnspeakable sighings Rom. 8.26 In the meane time also we must aske at the mouth of the Lord that he will direct our praiers For God in his promises dooth set down vnto vs the lawful meanes to pray as hath ben said 15 And if we knowe The repetition is not néedlesse as in shew it séemeth For the Apostle now speciallye affirmeth that which he generally pronounced of the successe of praier that the godly do wish or desire nothing of God which they do not obtaine and when as he saith that all the prayers of the faithfull are heard he speaketh of sound and modest prayers and which are framed according to the rule of obedience For the faithfull do not runne headlong with loose raines or graunt themselues any thing but they alwayes in their praiers regard what God commandeth Therefore this is the applying of the generall doctrine to the spirituall and priuate vse of euery man that the faithfull doo not doubt that they haue God fauourable in all and euery their praiers that they may with quiet mindes waite vntill the Lord perfourme those things which they haue prayed for and so being eased of all griefe and care they cast their cares vpon God Neither yet this quietnesse and assuraunce ought to quench in vs the zeale of prayer that he which is assured of an happie successe should therefore abstaine from calling vpon God For the certaintie of faith dooth not bring foorth vntowardnesse or slacknes But the Apostle onely meaneth that euerye man be quiet minded in his necessities when he hath laid downe his gronings in the bosome of God 16 If any man shall see his brother sinne a sinne not vnto death let him aske and hee shall giue him life I say to him that sinneth not vnto death There is a sinne vnto death For that I say not that a man should pray 17 Euery vnrighteousnesse is sinne And there is a sinne not vnto death 18 We knowe that whosoeuer is borne of God sinneth not but hee that is borne of God keepeth himselfe and that wicked one toucheth him not 16 THe Apostle now extendeth further the fruite of faith whereof hée had made mention that our prayers also bée auaileable for our bretheren That was a great matter that so soone as we are in distresse God dooth louingly call vs vnto himselfe and is readie to giue vs helpe but in that he vouchsafeth to heare vs praying for others also there ariseth no small confirmation vnto
proceede from him must not be held of power to binde the consciences of men 2. Cor. 2.12 In all whiche as the Lorde Iesus hath troden the Winepresse alone 2. Cor. 1.24 1. Tim. 4.1 Esa 63.3 and carried captiue for euermore what soeuer might withstande the saluation of his and by his Spirite directed vs into the light and vse of the same so in the like power of the same Spirite he sealeth vnto the consciences of men the sounde warrant of the infinite fauour of GOD in the righteousnesse of his Sonne to the free and sure enioiyng of al the rest Rom. 8.9 And as who so hath not the Spirite of Christ is none of his Gala. 5.22.23 whereby is seuered the states of men so the same Spirite is discerned by his effectes whiche because in this case thei are of two sortes it shall be profitable in a worde to weigh them a parte that in the effectuall triall of the same the children of God maie in a sounde experience of the power of Christ in their owne soules bee cheared vnto constancie in euery good duetie against Sathan and men and the vaine dissemblers Heretiques tyme seruers Epicures and carnall Gospellers with the like who swarme euery where maie if thei had eyes to see perceiue their iust cause to returne and to humble their soules vnto the obedience of the Lorde The first effecte therefore is an inwarde witnesse vnto the soule of the infinite loue and free grace of God by faith in the righteousnesse of Christ Rom. 8.16 and whereby is giuen boldnesse with an assured trust to rest vpon hym in euery distresse and to repaire vnto hym with callyng vpon his name As it is written Gala. 4.6 Because ye are Sonnes God hath sent the Spirit of his Sonne into your hartes criyng Abba Father Whiche although for a tyme it seeme to bee hid and beyng as it were raked vnder the ashes of our owne corruption yet because it is a plâ—dge of the loue of God which is not for a daie but perpetuall in his Sonne For whom he loueth Ihon. 13.1 he loueth them to the ende and working in vs an effectuall callyng Rom. 11.29 which with God is without repentaunce Rom. 8.30 it sealeth vnto vs the truthe of a sure election and so consequently that there is no feare of fallyng awaie because we rest not on any strength of our owne but vpon the resolute coÌ„tinuance of the loue of God and the infinite truth of his worde and grace The other effect is more apparaÌ„tly seen For by faith he doeth purifie the hart Acts. 15.9 Rom. 6.4 Rom. â— 5.6.7.8 causeth a true hatred and continual diying vnto sinne and daiely quickeneth vnto the obedience of the Lorde chaungeth the naturall disposition of the whole soule and body and frameth it to the will of God Psal 69.9 and worketh a feruent loue aboue all thynges vnto the Lord and to those that be his with coÌ„tinuall callyng vpon his name according to his wil. And these effectes as thei are peculier to the Spirite of Christ and haue not been in a right purpose namely for the glorie of God and the good of his in any other then in the Sainctes of God so in whom soeuer these effectes are founde though with much weakenesse Who so hath the fruites of the Spirite hath the Spirite 2. Pet. 1.10 so it be in truth and with out hypocrisie it shall euer bee founde to bee most true that where is the effectes there is the cause to whom thei belong So that by this right discernyng of the fruites of the Spirite of the Lorde Jesus and the hauyng of the same we maie truely gather that we haue hymself so as is meant in the worde of God and so are surely grafted into Christ and maie assure our hartes before him both for our selues and others what soeuer other waies our feare and feelyng be for the tyme. For if at sometymes wee maie finde that in some measure wee haue had these effectes the true fruites of a liuely faithe and so the assuraunces of our election and saluation by Christ then is there no iust cause of any feare if wee mourne vnto the repossessing of our peace againe Rom. 11.29 because the giftes and callynges of God are without repentance And if it bee obiected that wee haue felt the fauour of the Lorde but now it is gone and cleane tourned awaie as that obiection is most vntrue so to thinke on that fashion is to suppose an impossible thyng For God neuer chaungeth his owne purpose but what soeuer he hath purposed shall stand 2. Tim. 2.19 and his counsell shall take effect whatsoeuer lets be against it Wherevpon we maie rightly gather that who soeuer hath a certaine testimonie of his faithe and saluation in all his life maie be assured that it is there stil and shall bee vnto the ende although for a tyme thei feele it not nor perceiue the working of it For it doeth not followe that a little child hath no reasonable soule because he hath not the vse of it or that the Trees be dead in Winter because thei beare no fruite or that there is no Fire because there is no flame Againe Rom. 8.10 2. Cor. 5.17 Reue. 21.5 the Lorde Iesus Christ killeth in vs that is beginneth to kil in vs the whole bodie of sinne and maketh all thinges newe concernyng the qualitie thereof so that our vnderstandyng and iudgement is lightened and gouerned that it beginneth to approue of those good thynges which before it misliked our will also is cleansed to the hatred of sinne and desire of those thynges that be good and our affection beginne to flie and eschewe what is forbidden and to embrace and followe that whiche is commended of the Lorde The whiche inwarde power of the Spirite of Christ if wee feele in effect and working in our owne soule or see the care it leadeth others vnto the conclusion is infallible and plaine that wee haue faith and so consequently Jesus Christ eternall life But it is obiected how can there be assuraunce of the vndoubted fauour of the Lorde and of saluation seeyng all men are sinners not onely in that euery man is corrupted by nature but that the corrupt nature of man doth daily bryng forth effectes accordyng to the same mouynges prouocations consentynges and actions contrarie to the will of God yea seing all doe sinne The aunswere is easie that albeit euery one hath continually in hym those thynges that bee in them selues infinitely offensiue before the Lorde yet the distaunce is not so much betweene heauen and earth as the difference is great betweene sinner and sinner that is betweene hym in whom sinne raigneth and hym in whom sinne is Of the first the Apostle commaundeth such as feare God that sinne doe not raigne in them Rom. 6.12 that is haue power to leade theÌ„ with delight in the waie of euill And
hath not attained vnto but because the knowledge of Christ is sufficient to expell darknesse therfore daily goinges forward are necessarye and euerye ones faith hath first a beginning before it come to perfection But because GOD continueth the tenour of the same doctrine wherein he biddeth vs to increase the knowledge of the Gospell is worthely called the true light where Christ the sonne of righteousnesse doth shine So the way is shut vp to the malepeartnesse of men who indeauour to corrupte the purenesse of the Gospell with their owne counterfait inuentions and with good warrantise it is lawfull to condempne with most bitter cursing the whole Popish diuinitie which doth wholy darken this true light 9 He that saith he is in the light He doth prosecute his Metaphor He hath sayd that loue is the onely rule whereby our lyfe must bée squared he hath sayde that this lawe is appointed to vs in the Gospell Finally he hath sayd that there is as it were the noone lyght which ought to continue our eyes in the beholding thereof Now of the contrarie he gathereth that they are all blinde and doe erre in darknesse which are strangers from loue And whereas he first set downe the loue in God and nowe of brethren there is no more repugnaunce then betwixt the effect and the cause Finally they are so knit together of themselues that they cannot bée separated Iohn will after saie in the third chapter that we doe falsely boast of the loue of God except wée loue the brethren And that is most true But now he taketh the loue to our brethren as a testimonie whereby we proue that wée loue God In summe séeing loue doth so respect God that in God it comprehēdeth men there is no absurditie in that that the Apostle disputing of loue doth referre it indifferently sometimes to God and sometimes to the brethren And this is a common vse of the Scripture Often times the whole perfection of life is placed in the loue of God Againe Paule Rom. 13.8 teacheth that he fulfilleth the lawe which loueth his brother And Christ sheweth that these are the principal things of the lawe Righteousnesse iudgement and truth Mat. 23.23 And both is true and doth most fitly agrée because both the loue God directeth vs to the loue of men we do indéed witnesse our diuine affection towards god by louing of men at his commandement Whatsoeuer it be let this euer remaine firme that loue is the rule of the direction of lyfe which is so much the more diligently to be marked because all almost do rather choose any thing then this onely commandement of God To the same effect belongeth that which followeth That ther is no offence where is the desire of loue for he that so frameth his life shal neuer offend 11 He that hateth his brother Againe he admonisheth that although thou make an excellent shew of vertue yet there is nothing that is not filthie where loue is absent Conferre this place with the 13. of the 1. Cor. and it shal néed no long exposition But this doctrine is therefore obscure to the worlde because the greater part are astonished with I know not what maskes So a counterfait holynesse almost dazeleth all their eies In the meane time loue is neglected or else is reiected into some extreame corner 12 I write to you little children because your sinnes are forgiuen you for his names sake 13 I write to you Fathers because you haue knowen him which is from the beginning I write vnto you young men because you haue ouercome that wicked one 14 I write vnto you children because you haue knowen the Father I haue written to you Fathers because you haue knowen him which is from the beginning I haue written vnto you young men because you are strong and the worde of God doeth abide in you and you haue ouercome that euill one 12 LIttle children This yet is a generall Sentence And hée doeth not speake to them of young yeares but generallye hée vnderstandeth by lyttle Children men of all ages as it is noted in the first Chapter and in this also a lyttle after This I saye because sundrie Interpreters doe verye ill to restraine it to children But Iohn when hée will speake of Children hée will call them Paidia that is By Infancie which name agréeth to the age But hée as a spirituall Father calleth olde men as well as Children Tecnia by the name of lyttle Children Immediatlye indéede hée will applye seuerall sentences to euerye age Yet they are not a lyttle deceiued which doe beginne from hence But rather least the former exhortation might altogether darken the frée forgiuenesse of sinnes this Doctrine which is proper to Faith hée doeth vrge agayne As in déede this foundation ought alwayes stedfastlye to bée kepte that eternall lyfe is layde vp for vs thorough the onelye grace of Iesus Christe Holynesse of lyfe indéede must be vrged the feare of God must be diligently taught men must be vehemently prouoked to repentaunce the newnes of lyfe with his fruits must be commended yet this must alwayes bée taken héede off that the doctrine of Faith be not strangled which approueth Christ the alone author of saluation of all good things but rather is this meane to be kept that faith maye alwaies holde the chiefe place Iohn doth prescribe vs this order when he hath diligentlye preached of good workes least yet more should séeme to be attributed to them then is méet he doth so carefully recall vs to the grace of Christ Your sinnes are forgiuen you Without this trust the appearaunce of holinesse will be nothing else but inconstaunt and vaine Yea they that setting aside the forgiuenesse of sinnes doe rest in other duties doe builde without a foundation In the meane time Iohn doth teach that there is nothing more fit to stirre men vp to the feare of GOD then while they are truely taught what good they haue receiued by Christ as Paul Ph. 2.1 doth beséech them by the bowells of the mercie of God By which appeareth how lewd is that slaunder of the Papistes who saye that the desire of well doing waxeth colde while that is extolled which only maketh obedient children to God For thence he taketh occasion to exhort because we know that God is so louing vnto vs that he doeth not impute our sinnes vnto vs. For his name The materiall cause is assigned least we should féele other meanes to reconcile vs to God For it wil not be inough to hold that God forgiueth our sinnes except we come rightly to Christ and to that price which he paid for vs vpon the crosse And that is so much the more to be obserued because we sée this waie stopped vp by the crafte of Sathan and vile inuentions of men While foolish men go about to please God by diuers satisfactions and inuent innumerable kinds of reconcilements to redéeme thē selues For how many meanes we bring in before God to deserue
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
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
their owne priuate braine Although this alone were not sufficient of it self that thei are placed in office vnlesse thei did behaue them selues faithfullie in the same And truelie he comprehendeth bothe whiche saieth that he is the seruaunt of God to witte that he hath GOD the aucthour of the function which he exerciseth and also that he doeth faithfullie execute that whiche is enioyned hym And because verie many doe falslie pretende this title and doe falsly boste them selues to bee that whiche thei are moste farre from wee muste alwaies see whether the thyng it self dooe agree with the profession Brother of James He addeth a name whiche was more knowne and renoumed to the Churche For although the credite and authoritie of doctrine doeth hang vppon no mortall man yet this is a greate staie vnto faithe when as the soundenesse of the man is knowne vnto vs whiche is the teacher And that the authoritie of Iames is not here pretended as of some priuate manne but because that among all men he was taken to be vnto the Churche one of the cheef Apostles of Christe And he was the Sonne of Alpheus as I haue saied in an other place Yea this place maketh for me against Eusebius and others who write that a Disciple I knowe not who called Oblia was he of whom Luke speaketh in the Actes 15.13 21.18 which was more excellent then the Apostles in that Churche But there is no doubte but Iude doeth call hym here his Brother because he was famous amongest the Apostles Therefore it is likely that it was he vnto whom Luke telleth that there was speciall honour giuen by the reste To the whiche are called in God He noteth all the faithfull by this name because that the Lorde hath seperated them vnto hym self But because callyng is nothyng but the effecte of the eternall election it is sometimes taken for it In this place in skilleth little whether waie thou doe expounde it For in deede he commendeth the grace of God whereby he vouchsafeth to chuse thē vnto hymself for a peculiar people And he signifieth that men doe not preuent God neither at any tyme doe come vnto hym vntill he drawe them He calleth theim also sanctified in God the Father whiche wee maie translate by God the Father Yet I haue kept that forme of speeche that the readers might haue their free iudgement For this also maie be the sense that beyng prophane in themselues thei haue sanctification in God Further the maner of Sanctification is When he doeth regenerate vs by his Spirite The other readyng that the cōmon interpreter hath followed is somewhat harder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie to the beloued in God the Father Therefore I iudge that it is corrupted and truely it is founde in fiue bookes He addeth further that thei are kept in Christe For wee should be alwaies Sathans subiecte to Death in so muche as he would catche vs an hundreth tymes euery momente as a readie praie vnlesse wee were safe vnder the defence of Christe whom the Father hath therefore giuen vnto vs to be our keeper that none of those thynges should bee loste whiche he hath receiued into his Faithe and Defence Therefore Iude doeth here shewe a threefold benefite of God in all the godly That he hath made them pertakers of the Gospell by his callyng that he hath regenerate theim into newnesse of life by his Spirite and that he hath kepte theim by the hande of Christe that thei should not faile of their Saluation 2 Mercie vnto you The name of Mercie doeth signifie almoste thesame whiche the name of Grace doeth signifie in the salutations of Paule If any man desire to haue a more curious difference Grace is properly the effecte of Mercie because that God dooeth imbrace vs with his loue not for any other cause but because he hath respect vnto our miseries Loue maie be vnderstood as well of God towardes men as of men emong them selues If thou referre it to God the sense shall be that the trust of the loue of God doeth increase in them and is established euery daie more and more in their hartes Yet that other sense doeth not il agree also that God do then kindle and confirme in them mutuall loue 3 Beloued when I gaue all diligence to write vnto you of the common saluation it was needefull for mee to write vnto you to exhorte you that you should earnestly contende for the maintenaunce of that faithe which was once giuen vnto the Sainctes 4 For there are certaine men crept in which before of old were ordained to this condemnation vngodlie men thei are whiche tourne the grace of our God into wantonnesse and deny God the onely Lorde and our Lorde Iesus Christe 3 WHen I gaue all diligence I haue translated the Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsyng diligence it soundeth woorde for woorde to dooe diligence Further many interpreters doe open this sentence thus That an earnest endeuour did enforce Iude to write As wee are wont to saie that thei whiche doe burne with some earnest desire can not staie them selues therefore accordyng to theim there was a necessitie in this that the desire to write did not suffer Iude to bee silent But I rather thinke that there are here twoo seuerall members That when otherwaies he was readie enough and carefully giuen to write necessitie also did constraine hym He signifieth therefore that he writeth freely and desirouslie vnto them but yet that he was vrged also with necessitie that he should dooe it Because in déede as it foloweth in the course of the texte thei beeyng assaulted of the wicked were to bee instructed to the battell Therefore in this first place Iude testifieth that he had so greate a care of their Saluation that he desired to write of his owne accorde and that in deede withall his harte Then that he might stirre vp their attentiuenesse he saith together that the matter did require it should be so For necessitie giueth sharpe spurres Excepte thei had been premonished how greatelie needefull this exhortation would bee vnto them Thei might haue been slowe and carelesse to read But when he foretelleth that he doeth write by meane of their present necessitie it is as if he should sound a retire to shake of their drousinesse Of the common Saluation Certaine copies adde yours but amisse in my iudgement For he maketh saluation cōmon to theim with hym self And this sorte of doctrine whiche is to be published giueth not a little effecte when one speaketh of his owne feelyng and experience For the speeche will bee but bablyng if wee reason of Saluation emongest other menne whereof wee our selues haue no feelyng Therefore Iude professeth hym self to bee a teacher conning in practise when in the nomber of the godlie he dooeth assemble hym self into the fellowshipp of the same Saluation That I might exhorte you to striue It is worde for worde Exhortyng you But when he noteth the ende of his