of our Neighbour for his sake for this is a liuely and working Faith the other Faith onely And therefore this hearty loue vttering it selfe in the acts of mercy is most necessary vnto saluation not because saluation is hereby merited but because the life and soule of a true Faith lieth herein So that they are wonderfully deceiued that thinke to be saued by beleeuing onely hauing their hearts hardened in sinne in the meane season and hauing no regard to doe good workes and we are vniustly taxed by the Papists as crying downe good workes when we teach iustification by a true and liuely Faith and deny it to bee in part by Workes For we presse vnto good workes as much as they but that we doe it vpon a true ground holding that it is no liuely Faith that wanteth Workes they vpon a false holding that Workes together with Faith doe iustifie or that Faith maketh a man iust but Workes more iust that of iustification by Workes in part being a presumptuous inlargement of that which of old was taught touching Abraham who beleeued God and this was counted to him for righteousnesse this being made more iust a wicked inuention of their owne braines without all ground in the holy Scriptures Note againe Note that a man may beleeue the Articles of the Christian Faith and hold much truth in fundamamentall points and yet be in no better estate than the Deuill so that it maketh nothing for the credit of the Iesuites that in many points they hold the truth for so much as their practises are deuillish and damnable and it may be said likewise of the whole rabble of Papals seduced by them CHAP. III. HOwsoeuer there may seeme to bee no coherence betwixt this Chapter and those that went before yet if we looke backe to Chapter 1.19 and Verse 25. it will appeare that it cohereth very well For hauing there fallen vpon an Argument concerning speech and the abuse of the tongue vnto which he ioineth an exhortation to doe the Word and not to heare it onely and specially by emptying out all maliciousnesse and filthinesse and putting on meeknesse and exercising mercy towards the poore and not contempt hee keepeth as we may well obserue within these bounds thorowout the residue of his Epistle First more largely treating vpon that of vsing the poore contemptuously and vpon workes of mercy chap. 2. Secondly in a like large manner returning to speake of the misgouernment of the tongue chap. 3. after which thirdly in the same Chapter he also resumeth his exhortation vnto meeknesse and against maliciousnese vers 13. vnto the end of the Chapter Fourthly he returneth to speake against filthinesse also against which he had giuen a touch chap. 1.21 and this hee doth chap. 4. mixing his reproofe of this together with that other of malice and enuy whence strife ariseth a certaine Argument of pride and therefore hee toucheth vpon that also vers 6. Touching the residue of that Chapter wee shall see more when we come to the handling of it Here then are two points first against the abuse of the tongue seconly against strife and contention arising from the want of meeknesse in the heart which strife doth also vtter it selfe by railing and cursed speaking Touching the first he reproueth it first more obscurely vers 1. then plainly vers 2 c. IAMES Chapter 3. Verse 1. My brothren be not many masters knowing that we shall receiue the greater damnation Vers 2. For in many things we slip or stumble all THere were many Iewes in the daies of the Apostles who went Tho Aquinas Gorrans Glos â—ord before they were well instructed in the doctrine of Faith from Ierusalem to Antioch preaching the necessity of circumcision and other errors Against these hee opposeth this speech Be not many masters that is because the knowledge requifite in a Teacher is but of few bee not yee that are vnlearned and ignorant Masters and Teachers neither by ye many by your diuisions through ignorance into many opinions for it is not a thing reprehensible that there by many Masters which are sufficient and teach all one truth because thus they do altogether performe but the office of one Master Christ as he calleth himselfe Mat. 2â— Such shall receiue the greater damnation because it is a greater sin to set forth false doctrine than for a mans owne particular to hold it though he shall also perish for so doing In many things we offend all that is we that teach the Truth onely haue yet our frailties and sinnes and therefore no need that we should rush further in by vsurping such an high Office vnto which sufficient skill is wanting he speaketh thus of himselfe together with them that he might the more freely reproue them in this fault This speech is directed against rash iudging of the speeches and deeds of othes Pareus Piscator alike vnto which is Luk. 6.37 Now it is an vsuall Catachresis in any Language to call such supercilious persons as will take vpon them to censure and to speake euill of others Masters Be not many that is let there be no such the speech being framed according to the occasion because there were many faulty this way he biddeth Be not many Masters Hee saith We shall receiue the greater damnation for thus iudging others because the euill in our selues is aggrauated hereby before God and as it is iust with him hee will prouide that we shall haue the like measure meeted vnto vs againe and he numbreth himselfe amongst them lest he should seeme guilty of that which he taxeth if he should speake of others only exempting himselfe In many things we offend all that is hereby we should be staied from iudging of others because in iudging we condemne our selues who are many waies offenders also Ioh. 8. Gal. 6.1 Obiect By this reason none can censure the faults of others Obiect Solu It followeth onely Sol. that none can rightly doe thus without a calling wherein he that iudgeth standeth as Gods Deputy to censure for him for thus he iudgeth not but God iudgeth by him Secondly hauing a calling he ought not to be swaied by corrupt affections in censuring others in spleene and hatred orbeing proud ouer poore Malefactors as though there were nothing worthy of censure in himselfe but out of a conscience of his owne guiltinesse before God censure with mercy and clemency Faber Mayer Faber Gagneus Beda Luther August Ne sitis multi magistri i. dissentientes à doctima vnici Magistri Christi Beza Iunius and Gagneus and Saint Augustine also and Beda follow the first exposition and Luther likewise See August prolog in lib. 1. retract Be not many Masters saith he dissenting from the Doctrine of Christ our onelyl Master Beza and Iunius and others follow the newer exposition For my owne part I see no reason to goe from the old receiued interpretation That which Pareus obiecteth against it that thus vnderstood it should
persons not walking by charity sinneth against this Law and in a point of charity to sinne against the Law is to be a transgressour of the Law because all the Lawstandeth in this one thing viz. loue and so he is iudged as doing nothing according to the Law that wanteth loue thus also Beda and Augustine Touching the royall Law here spoken of Beda August it is clearely the Decalogue giuen Exod. 20. thus abbreuiated Deut. 6.5 for proceeding to speake further hereof he instanceth the command against murther and adultery it is royall because from the King of Kings Touching the coherence that of Pareus is not amisse that hee doth meet with them in a confidence which they might haply haue yet that notwithstanding their respecting of persons they kept the Law For this is against the Law of loue Leu. 19.15 if a man loueth his neighbour as himselfe he putteth not any such difference but in his inward esteeme euery one is vnto him as himselfe in whom there is no difference And as for the aggrauating of this sinne as a transgression of the whole Law I assent vnto Austin and Beda As they which shall bee iudged by the Law of liberty Vers 12. Some vnderstand the same Law of the Decalogue holding that it is called a Law of liberty Pareu Faber because it hath liberty ouer all to condemne them but this is forced Most therefore vnderstand better the Law of faith because when we come to beleeue we are set free from the censure of the Law Ioh. 8.32 Rom. 8.1 and so the meaning is say and doe so in your carriage towards other as they that when the time of iudgement commeth shall be dealt withall in loue and mercy going therefore according to the rule of mercy in your dealing with the poore Christian not despising him but rather comforting and releeuing him which indeed is the chiefe thing aimed at in all this Discourse that about preferring rich men being brought in but by the way doe aggrauate the sinne of neglecting the poore the more Here followeth the reason of all Verse 13. There shall be iudgement without mercy to him that sheweth not mercy and mercy reioyceth against iudgement The first part of the sentence is plaine touching the second Mercy reioyceth against iudgement that is the mercifull man shall securely and with ioy appeare before the Lord at the Day of Iudgement for so much as when the vnmercifull shall be adiudged to hell fire he shall be receiued into the Kingdome of Heauen Mat. 25. Note that Faith only and not outward things Note maketh men excellent and therefore the poorest man that hath grace is more to be esteemed than the greatest being void of grace because the poore man thus qualified not the other is the heire of the Kingdome of Heauen Note againe that to liue in any one sinne Note doth frustrate all that is done well for he that faileth in one point is guilty of transgressing the Law Note thirdly that loue is so necessary Note as that nothing done without it is acceptable and therefore those sinnes which are contrary to the loue of our neighbour are chiefly to bee auoided Lastly note Note in what a secure and comfortable estate the faithfull mercifull man is he shall bee without terrour when the most terrible time of the last iudgement commeth neither can any thinke of that time but with horrour and feare except he be mercifull to the poore and needy CHAP. 2. VERS 14. What profiteth is my brethren if one saith that he hath faith but hath not workes can that faith saue him c. From hence to the end of the Chapter Mayer there is onely one point handled against those that bearing themselues vpon their faith neglected the workes of mercy to perswade vnto which Saint Iames hath here vndertaken The maine question here is what he meaneth when he denyeth that a man is iustified by faith only and affirmeth iustification by workes Because Saint Paul speaking of iustification saith That it is by faith without the works of the Law Rom. 3.28 Oecumenius considering these propositions of these two Apostles seeming to bee so contrary Oecumen in Iac. 2. and yet that Abraham is brought for example by them both saith the word Faith is taken two wayes first for a simple consent vnto the thing preached that it is true Secondly for a consent ioyned with the assecution thereof out of an affection and with obedience of the first of these Iames affirmeth that a man is not iustified hereby But Paul speaking of the other ascribeth iustification vnto it The word Workes is also to be vnderstood two waies for there are works before Baptisme and workes after he that dieth immediatly after Baptisme dieth iustified by his Faith without workes because he had no time to doe any but he that liueth and hath time to doe is not iustified without good workes which is to be vnderstood not as though good workes had a part in the act of our iustification but because they cannot but necessarily follow as fruits and effects in whomsoeuer there is a sauing and iustifying Faith Touching Abraham whom Paul saith was iustified by Faith but Iames by workes both are truly said of him and doe indeed agree in one He beleeued that he should be the Father of many Nations hee beleeued Gods promise touching his seed and this was counted vnto him for righteousnesse and when he came to the worke here spoken of viz. the offering of his sonne hee did not fall from this Faith for he beleeued that God was able to raise him from the dead againe All the Ancients generally as Oecumenius intimateth speake to the same effect about iustification by Faith without workes viz. when there is no time after a mans conuersion to the Faith to doe workes he being preuented by death as I haue also partly shewed in speaking vpon Rom. 3.28 How Popish Writers vnderstand it I haue also there declared In short therefore to resolue this place Oecumenius hath rightly shewed that one Faith is spoken of here and another there and that indeed the worke of Abraham in offering his sonne wherein it is instanced here is the same with his Faith spoken of there his worke is his working Faith or Faith made euident by his worke by a Synecdoche or a Metonymy of the effect as Pareus resolueth it Pareus in Iac. That by worke a working Faith is vnderstood is plaine from the words following Vers 21. Thou seest that faith wrought together c. Vers 22. The Scripture saith That Abraham beleeued God this beleeuing being attributed to his worke of offering vp his sonne v. 24. after Abrahams beleeuing mentioned before he concludeth ye see then that a man is iustified by Workes making Faith and Worke all one And this is in a manner all one with the common solution Faith without Workes truly iustifieth before God that is maketh a sinner iust by
the imputed righteousnesse of Christ Iesus but Workes make a mans Faith euident and conspicuous to the world it being hereby proued that a man is a true beleeuer and so accepted for iust and righteous before God Ob. Hypocrites haue good workes and therefore it seemeth Obiect that good workes are no certaine euidence of Faith and consequently on one iustified Sol. Their workes are not truly good Sol. for such are the proper effects of Faith but because they are the same which the faithfull doe and it is hidden from man oftentimes who is an Hypocrite if wee shall iudge one to be faithfull because hee doth good workes we may bee deceiued Yet good workes doe manifest the truly faithfull because such a one is not without good workes though hee that hath good workes in our thinking is not alwaies faithfull but God seeth accuratly of what sort euery mans worke is He that desireth to reade more about iustification by Faith and Workes may haue recourse to Rom. 3.28 Touching the particular passages here verse 18. Vers 18. But some man may say thou hast faith and I haue workes shew we thy faith by thy workes c. Here such as trust to bare Faith are confuted by the bringing in of two speaking together the one seeming to himselfe to be faithfull the other manifested to bee such by his workes But that is but I will oppose thee by this prosopopeia Admit that a man truly faithfull challengeth thee thus Thou saist that thou hast Faith but how dost thou proue it hauing no works I can proue my Faith by my workes here the conscience of him that wanteth workes must needs bee conuinced Thou beleeuest that there is one God Vers 19. thou doest well the Deuils beleeue also and tremble To beleeue this though it be an Article of our Faith and likewise to beleeue and hold aright the other Articles doth not make one a true beleeuer though to beleeue this be to doe well because here is not all required to a sauing Faith Faith what which is to beleeue to the hauing of the affection moued to all due obedience vnto him in whom it is beleeued for loue as Oecumenius hath partly touched already and as Augustine sometime speaketh Faith with charity is a Christian faith August Fides cum charitate est fides Christiana fides sine charitate est fides daemonis Faith without charity is a faith of Deuills that is Faith inclining the heart to obey the Law of God the substance whereof standeth in loue Pareus and others of our Writers generally teach that a sauing Faith is to beleeue with application to a mans owne soule in particular This I confesse is true if we speake of that Faith which is growne to more perfection Iob 19.25 such as was in Iob saying I know that my Redeemer liueth Gal. 2.20 c. and in Paul saying I liue by the Faith of the Son of God who hath died for me But the Faith necessary to saluation commended vnto vs in the holy Scriptures is a beleeuing with loue and affection ioyned hereunto Such was the Faith of the Samaritans said to be Ioh. 4.42 Such a Faith Philip told the Eunuch if he had he might be baptized Act. 8.37 and such was Abrahams Faith Rom. 4.21 And this is such a Faith as none but the Elect can haue the Deuill cannot haue it for he beleeueth with an auersation the wicked cannot haue it for there is the like auersenesse in them also or at the least a deadnesse of affection for their Faith worketh not by loue of which they are void Here is also a certainty without wandring or doubring which is set forth as a property of true Faith for it is without all doubting assented to Iam. 1.5 that Iesus is the Sauiour of the world and that whosoeuer rightly beleeueth on him shall haue euerlasting life But as for certainty of a mans owne particular estate in grace I suppose that is not so of the Esse of Faith as the hee should bee said to haue no Faith who is not able for the present to apply Gods promises without doubting vnto himselfe for then wofull were the case of many true Christians who in time of temptation finde many feares and perplexities in themselues in so much that they are ready to say with Dauid they are cast out of Gods presence though afterward they see their weaknesse and recouer their hold againe Besides this particular assurance is a thing that is to increase daily as men grow vp in Christ and therefore no maruell if in those that are yet children in the Faith it be not so strong as it should be Certainly true loue is an inseparable companion and fruit of a true Faith and then who can deny it to be a liuely Faith wherwith true loue concurreth though such assurance touching a mans owne particular estate be not yet atrained vnto Thou seest that Faith wrought together with his workes Vers 22. c. that is for so much as I haue spoken of his iustification by his worke I would not haue it vnderstood but with reference to his Faith whereby he brought forth this worke so that Faith as the cause and worke as the effect did perfectly iustifie him so that his worke was in no part cause of his iustification as though his iustice stood herein but hereby his Faith was perfected because without it his Faith could not haue beene a perfect and liuing Faith as it is not in any other man Euen as he that from his heart without any dissimulation assenteth to any thing that is iust and equall is in that instant honest and iust but this assent of his is perfected by his act when he doth accordingly And the Scripture was fulfilled saying Vers 23. that Abraham beleeued God and it was counted to him for righteousnesse that is by this fact he shewed that he beleeued and in his beleeuing whereby he did it stood his iustice and not in the doing of this thing nothing can be plainer for iustification by Faith and to declare that what is attributed to worke in Abraham is meant of a working Faith as hath beene touched already Touching the conclusion Vers 24. v. 24. it must not be vnderstood but according to the Premises that when a man bringeth forth the fruit of Faith he is iustified and not when he doth barely beleeue not being able to shew his Faith by any such fruits Vers 26. And to this also do the last words v. 26. agree as the body without a spirit is dead so is Faith without workes Faith only iustifieth not because being alone without Workes it is dead and vnprofitable as a Carkasse without a soule Note Note that to beleeue only in Christ doth not auaile vnto saluation but when with the apprehension of the loue of God toward a man in Christ which is the greatest loue that euer was doth concurre the loue
that this charge concerned all sorts and adaptating something particularly to each of them whereby they might be fenced against the loue of the world and doubling his compellation vnto them to inforce it the more Vers 12.13 14. And then hee doth expresly dehort from this loue Vers 15 16 17. Touching the second Vâ— 18. he informeth them of the danger of the times in respect of the many Antichrists referring them to that which they themselues knew that he is a lyer Antichrist that denieth the Sonne because he also denieth the Father Vers 18 19 20 21 22 23. Then hee exhorteth to perseuerance in the true ancient doctrine Vers 24 25 26. and hauing shewed his confidence hereabout he exhorteth to the same againe Vers 27 28. and from the consideration of the Lords righteousnesse he maketh way to returne againe to the pressing of a righteous and holy life vpon them and the flying of sinne because this argueth one borne of God Vers 29. 1 IOHN Chapter 2. Verse 2. He is the propitiation for our sinnes and not for our sinnes only but for the whole world Vers 7. I write no new commandement but an olde commandement vnto you Vers 8. Againe I write a new commandement which is true in you and in him that the darknesse is past c. CHrist is said to be our Aduocate Occumen in 1 Joh. 2. that is one that exhorteth and moueth the Father to forgiue vs our sinnes not that he hath not power to forgiue for he professeth elsewhere that hee had power to forgiue sinnes saying That ye may know that the sonne of man hath power to forgiue sinnes he said to the sicke of the palsie c. But as he is man he is said to make intercession to the Father for according to this he saith that the sonne can doe nothing of himselfe For the whole world this is spoken to shew that not onely the Iewes but the Gentiles that beleeue also attaine remission of their sinnes by Christ or that not onely the present age but the age to come beleeuing hath reconciliation with God the Father Hereby we know that we know him Vers 3. c. that is that wee are ioyned to him and haue society with him as was spoken Chap. 1. And his loue is perfect in vs that is whereby hee is ioyned vnto vs we being by a godly life ioyned vnto him he is ioyned vnto vs also Touching the command of loue Vers 7. which he calleth an olde and not a new commandement the question may be how it may be said to be an old commandement to all that Iohn wrote vnto seeing hee wrote both to Iewes and Gentiles To the Iewes indeed it was of old commanded that they should loue one another but the Gentiles which liued not vnder the law seeme not to haue had this command anciently It is to be answered that the law was written in mans heart from the beginning and though after the fall he was greatly corrupted yet remained it written there still euen in those that liued not vnder the written Law whence it was Rom. 2.15 that their conscience did either accuse or excuse them In that hauing denied it to be a new commandement hee yet by and by saith that it is a new commandement Vers 8. vers 8. that is in respect of the loue of our enemies to loue our neighbour indeed was commanded of old but that we should loue our enemies no precept was euer giuen before And therefore when as there haue beene some that haue loued their friends so dearely that they would die for them as heathen Histories doe declare yet there hath not any euer been found that loued his enemies that they make mention of As Oecumenius Mayer Th. Aquinas Gâ—rran so all other Expositours vnderstand Christ his being a propitiatory sacrifice for the sinnes of the whole word but that they adde also another way whereby hee is said to be so viz. in respect of the sufficiency of his merit but I thinke that the former exposition is more genuine and so the words of Christ himselfe may be a comment vpon these Iohn 17.20 I pray not for these onely but for all that shall beleeue in my name Touching the word propitiation Exod. 25.17 Theodoret. Tho. Aquinas it is taken from the propitiatory appointed to be made from whence the Lord did answer them graciously that sought vnto him according to the signification of the word and so Christ is a propitiation by being a propitiatory sacrifice for vs in whom the Lord is gracious vnto vs. Touching our assurance that wee know him Vers 3. Faber Stap. I hold with Faber that to know him here is by faith to rely vpon him as our Aduocate for in whom soeuer this faith is there is obedience to his commandements a true faith neuer goeth alone but hath perfect charity adioyned vnto it whereby wee fulfill the law Th. Aquinas for all the commandements are vnited in this one thing charity and therefore speaking vers 3. of keeping the commandements he changeth the word vers 5. and saith If any man keepe his word so that all the commandements are but one word charity Touching the old commandement Vers 7. which was from the beginning most consent with Oecum that the commaÌ„d of loue is called old because it was ingraffed in the nature of man from the beginning the law anciently giuen by Moses commandeth loue yet there is another exposition mentioned by some from the beginning Tho. Aquin. Glos ord Loâ—nâ—s Beza that is from the beginning of the Gospell or euer since I began to preach vnto you for it is well knowne that Iohn did alwaies inculcate the doctrine of loue But certainly the first is the truest exposition otherwise the new commandement which hee speaketh of vers 8. must be of some later time and to haue affirmed the doctrine of loue to haue bin of old from the beginning in that sense would not haue beene so to the purpose to meet with them that obiected nouelty to the doctrine of the Gospell which is his drift in saying Dydimus Carthus Vers 8. that it was old euen from the beginning Whereas he by and by againe vers 8. affirmeth it to be a new commandement hee calleth it so because it was vnder the Gospell renued being before through pharisaicall corruptions almost blotted out for they taught men to loue their friends but to hate their enemies but now we are plainly taught to loue our enemies Tho. Aquin. and herein most Expositours agree Tho. Aquinas maketh this reason but one of fiue why it is called new 1. because it renueth vs spiritually 2. because it is a new law giuen by a new King 3. because it bringeth to a new heauen c. for his 4. is coincident with this of louing our enemies Here is no weight of reason in any of these but in this onely The Greeke Interpreters
generally hold Graesi interpres that the commandement of loue is said to be new because of old we being commanded to loue our neighbours as our selues by the new commandement of the Gospell wee are commanded to loue them more than our selues euen to dye for them as Christ loued vs to dye for vs. Rupertus And thus Rupertus expoundeth it also But wee haue seene the true sense already Touching the name command giuen to the word or doctrine of the Gospell it may seeme to confound the Law and the Gospell together but indeed it is not so euery doctrine hath the force of a command but the command of the Law is peremptory doe this or thou shalt dye the command of the Gospell is with faith annexed whereby we may be deliuered Which is true in him and in you the word which Vers 8. here is of the neuter gender and so cannot be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Commandement but it is to be vnderstood the new Commandement is about that which is true in him and in you that is in the Lord Christ for his loue was wonderfull towards vs and in the true beleeuer who walketh in all things according to this precept of loue seeing the darknesse of his former corrupt liuing is past and the light of an holy life hath succeeded Note that when wee endeuour to leade an holy life Note if through humane frailty we sinne there is yet a meanes to be iustified and saued from our sinnes if wee flie thereunto that is Christ Iesus by his mediation seeking reconciliation with God but not by any other whatsoeuer for he is our Aduocate and the propitiation for our sinnes let the Papists shew if they can that partly by any other a propitiation is made for vs or that we haue any other Aduocate and we will hearken vnto them If they cannot but onely argue from humane reason let vs still be guided by Gods Word and whilst they without ground here doe that which their blinde reason perswadeth them let them take heed of a dangerous fall in the end For that euen those that are dearest vnto Christ ought not in adoration to be made partners with him appeareth in that the Angels of God forbade it to Daniel and Iohn and Peter to Coruelius Note againe that the wicked man Note who maketh a trade of sinne knoweth none Aduocate to make a propitiation for him with God let him be of what Religion and beleefe he can be His saying that he beleeueth in Christ Iesus will not saue him for only such as liue in obedience to Gods Commandements know the Aduocate and he shall profit such only Note lastly Note that to loue one another hath euer beene Gods command but chiefly it is expected now vnder the Gospell Thus did Christ and thus doe all they that haue passed out of the darknesse of sinne and ignorance into the light of true faith and grace The malicious enuious and churlish man therefore is not in the light of Christ but still in the darknesse and shadow of death CHAP. 2. VER 12. I write vnto you children because your sinnes are forgiuen you through his name Vers 13. I write vnto you fathers because yee haue knowne him that was from the beginning c. Vers 15. Loue not the world nor the things of the world c. Vers 16. All that is in the world the lust of the flesh the lust of the eyes and the pride of life c. The doubts of this place are diuers Mâ—yer First who are the children fathers and young men here spoken of Secondly wherefore is this repetition made but with some variation Thirdly to whether words these 12 13 14. verses haue reference to those that went before or that follow after Fourthly what is the loue of the world and of the things of the world Fiftly what is the lust of the heart the lust of the eyes and the pride of life I spare here to set downe the exposition of any Authors together because no one writer hath resolued all these doubts but some haue spoken vpon some of them and some vpon other some To the first all agree that children fathers and young men are to be vnderstood spiritually in respect of the state of grace Children are such as by water and the Holy Ghost are newly regenerate fathers are such as haue beene conuerted a longer time agoe young men are such as in spirituall strength are like young men in their chiefe strength manfully resisting temptations and not shrinking from the faith in the time of danger To the second I assent to them that say this repetition is made to inculcate it the more that the loue of God might bee the more fixed in their minds Hugo Gagneus Beza Piscator Some vnderstand the first word little children as common to all sorts of Christians and they by fathers young men and children the distinctions of Christians two of which fathers and young men are againe repeated to make way to the following exhortation which chiefly concerneth such seeing little children are not yet come to the louing of the world This exposition is the more probable because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsuall vnto Iohn here as the common appellation of them vnto whom he writeth vers 1 8 28. But for so much as it goeth not here alone but with other compellations I doe rather vnderstand it as spoken to nouices in Religion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vers 14. For although little children in yeeres are not in any danger by the loue of the world yet little children in this sense are in danger as well as fathers and young men and therefore had need that the charge should be repeated to them also The old Latine translation repeateth not I write vnto you Fathers c. the second time but omitteth it wholly but it is in all ancient Greeke Copies and in Augustines exposition vpon this Epistle August Hicronym and in Ieromes exposition of Origens Prologue vpon the Canticles Touching the diuers reasons alleaged to the diuers ages they are not thus particularly rendred because onely little children in this spirituall sense haue their sinnes forgiuen them and fathers only haue the knowledge of God for the knowledge which is attributed to fathers vers 13. is ascribed to little children also vers 14. But because little children in grace are most weake and apt to fall hee adapteth vnto them this comfort of the forgiuenesse of their sinnes in the name of Christ whereinto they were lately baptized Catharin Gagneus And because knowledge is with the ancient hee mentioneth this vnto fathers and victory to those that be young and strong And in speaking againe of children he applieth to them the knowledge of the father because it is a comfort to little children to know their father to flie to him in all their distresses To the third some hold these
faithfull person liueth not as the naturall man doth though he cannot but through humane frailty sinne yet his heart is against all sinne and his life is such a continuall practice of repentance and the Spirit of Christ doth so sway and carry him as that he falleth not so often as the naturall man doth and he doth daily wash and cleanse himselfe from sinne by the teares of true repentance and that when there is no worldly shame or losse to moue him hereunto Neither can I see but that the regenerate must needs be of such an holy life as not at any time to fall into any great sinne as of adultery murther theft drunkennesse or the like although vnder the Law most holy men haue fallen for the Spirit is now giuen in a greater measure than it was in those daies and the force of corruption is more abated as is cleare from sundry passages of holy Scripture Whereas vers 8. it is said Vers 8. that the Deuill sinneth from the beginning and the Sonne of God appeared that he might dissolue the workes of the deuill the meaning is that he was euer the Author of sinne by his temptations so preuailing amongst men as that the world hath hitherto beene full of sinne but now the Sonne of God comming hath giuen a contrary Spirit into the hearts of his people whereby they are sanctified to leade an holy and new life The Deuill had them before as it were in the chaines of sinne fast bound for stirring to forsake those superstitious and riotous courses but now these bands are loosed and they are set at liberty to walke in the waies of Gods Commandements because free will which was lost in Adam is restored in the regenerate by Christ that we may now striue against and resist euill temptations Note that the most certaine marke of a childe of God Note is to leade an holy life and truly to endeuour to refraine from all sinne out of an inward affectation of holinesse and the dislike and hatred of euery sinne be it neuer so pleasing or profitable to the outward man and not in any by-respect and being ouertaken with sinne by infirmity to be humbled therefore and to beg for mercy and pardon and that toties quoties The comfort of those that doe thus is that they are not now accounted sinners but are iustified here-from Luke 13. as it is said of the poore Publican that hauing knocked vpon his breast and humbled himselfe he went away iustified The penitent person sinneth not because he doth daily that which is righteous in calling himselfe to account for his sinnes and iudging himselfe therefore as Beda saith Beda in Luc. 10. Seruos nos inutiles fatcamur vt in sortem vtilium veniamus Hieron Vnica iustitia nostra est iniustitiam fateri In confessing our selues to bee vnprofitable seruants we come to be profitable and Ierome Our only righteousnesse is to confesse our vnrighteousnesse For whoso doth thus and bewaileth it daily in secret cannot but haue his heart set against sinne and so sinneth not in will and desire CHAP. 3. VER 21. If our heart condemne vs not wee haue boldnesse towards God and receiue what wee aske of him because we keepe his Commandements c. In commending brotherly loue Mayer Vers 14. which he had often done before he saith Hereby wee know that wee are translated from death to life if we loue the brethren vers 14. By the loue of brethren all vnderstand here the loue of one another which is vsually expressed by the word neighbours in the old Testament but by the word brethren in the new Brotherly loue is a signe of true grace which is the beginning of the spirituall life that is eternall it is not the cause of life as euen the Iesuit condescendeth orinus Hereby a man may know that hee is raised from the death of sinne to the life that is by grace if he hath true loue in him because all that are partakers of this life haue this loue in them and consequently a man may know that euerlasting life is his and not only haue a probable coniecture hereof as popish writers teach For to put it out of doubt that we may know certainly he saith vers 24. We know that he abideth in vs by the Spirit that he hath giuen vs Verse 19 20 21. and in vers 19 20 21. he argueth from the heart and conscience of euery man which vpon this ground of actuall loue comming to be quiet and free from any accusation argueth most certainly that wee are in his fauour He that loueth to the exercising of charitable actions keepeth Gods Commandements which stand but in two things the loue of God and the loue of our neighbour God is said to be greater than our conscience that is more able to iudge and condemne because all things are most euident vnto him so that if our conscience condemneth vs hee will condemne vs much more And this is his commandement Vers 23. Oecumen that we beleeue in the Name of his Sonne Iesus Christ To beleeue in the name of Christ here saith Oecumenius is to giue credit to his will for by his Name is set forth sometime his glory and sometime his will Now his will whereunto he would haue vs giue credit is that we should loue one another But this exposition is forced for hauing spoken of loue hitherto and how necessary it is because God hath commanded it hee now goeth somewhat higher and sheweth that in commanding vs to beleeue in the Name of his Sonne hee commandeth loue also seeing that loue is inseparable from a liuely faith Therefore hee addeth This is his command that we beleeue and loue one another as if he should haue said For so much as I haue spoken of the Commandements of God affirming that he which loueth keepeth thē hereby it plainly appeareth to be so because that in commanding to beleeue in Christ he inioyneth vs both to beleeue and to loue loue being vnto faith as the soule is to the body which is but a dead carkasse if it be away And so hee commeth aptly to mention the Spirit giuen vnto vs in the next verse whereby we know that we are in God that is The. Aquin. Gorran Beza this grace of the Spirit loue And hereunto doe others consent Note here Note because he maketh the keeping of Gods Commandements the ground of our confidence to God-ward so as that we may pray with certaine expectation to be heard that none but such as are of a godly life charitable to the poore can haue any assurance of Gods fauour All wicked men and hard-hearted cannot but haue an accusing conscience if it bee not cauterized and therefore their hope to God-ward is vaine though they call and cry to him for mercy they shall not preuaile Iam. 5.16 Mat. 7.22 CHAP. IIII. HAuing spoken in the last verse of the former Chapter of knowing
by the Spirit because there is great deceit in spirits hee exhorteth here not to beleeue euery spirit but to try them whether they be of God or no shewing the meanes of triall v. 1 2 3. And that it might appeare that he had no suspition of their being deceiued hee affirmeth them to be of God and that he with the rest of the Apostles were of God whereby hee proueth againe that the false Antichristian teachers who heard them not were not led by the good Spirit of God but by an ill spirit of error vers 4 5 6. And considering that both they that heard and they that taught them were of God he exhorteth them to mutuall loue as they must needs doe that are all of God seeing God is loue vers 7 8. which is proued both from a singular act of his loue and the time when hee loued vs vers 9 10. And hereupon he exhorteth againe to loue arguing from our loue our being in God though we haue not seene him vers 12 13. And then he reflecteth againe vpon that which he spake of before touching the triall of spirits by this hee that confesseth that Iesus Christ is come in the flesh is of God This he saith that they the Apostles were eye-witnesses of and that they which beleeue it remaine in God vers 14 15. whom againe he affirmeth to be loue and so sheweth what confidence a man may haue and how voâ—d of feare hee may bee that hath loue vers 16 17 18. And lastly for a proofe of our loue of God he saith that this appeareth by the loue of our neighbour whom hauing seene if we loue him not we cannot loue God whom we haue not seene vers 20 21. 1 IOHN Chapter 4. Verse 2. Euery Spirit that confesseth Iesus Christ to haue come in the flesh is of God Vers 3. Euery spirit that confesseth not c. this is the spirit of Antichrist which ye haue heard that it commeth and it is euen now in the world BY the Spirit here the Doctrine is commonly vnderstood Mayer to confesse that Iesus Christ is come in the flesh is to teach rightly both his humane and diuine nature Beza according to Beza his humane because he came in the flesh and his diuine because he came implieth one from whom he came that is the Father with whom he was from the beginning Oecumenius and Th. Aquinas expound confessing here not only in word but in deed and in life wherein this is confessed when a man is mortified vnto sinne but Beza more rightly vnderstandeth it more restrainedly of Doctrine only Euery one in this spirituall office of teaching that is sound in the doctrine touching Christ Iesus is of God The spirit here is he that pretendeth the spirit Piscator according to Piscator and to confesse that Iesus is come in the flesh is to teach truly touching the diuinity and humanity and touching the end of Christs comming into the world to deliuer vs from our sinnes as the very name Iesus doth imply so that in these few words is comprehended the whole Doctrine of the Gospell The obseruation of Thomas Aquinas is witty Tho. Aquinas to confesse hath in it a word con signifying together whereby is implied that it must be both in word and deed that Christ must be acknowledged but there may as well be vse of this conioining word to set forth the tongue and the heart agreeing in one He that confesseth not the vulgar Latine hath it he that solueth Iesus but all confesse that in the Greeke it is as wee reade it This cannot be referred to the denying of Christ in deeds for so euen the best doe sometimes because their life is not alwaies in all things so squared according to rule but to deny Christ in Doctrine is the thing meant here Now hee is not said to deny Christ thus only that flatly denieth Iesus the Sonne of Mary to be the Sonne of God and the Sauiour of the world but he which denieth the truth and teacheth falsly in any Article of faith according to Saint Augustine Aug. ser 31. de verb. Apostoli Ea tenus omnis haereticus Christum in carne venisse negat quantum libet fateri videatur quatenus aliquid sentit quod repugnans Chrisio esse conuincitur Simon Magus Menander Ebion Cerinthus Epiphan Haeres 30. Iren. lib. 1. c. 26. For euery Heretike saith he denieth Christ to haue come in the flesh though in word he confesseth it when he holdeth any thing that is proued repugnant vnto Christ And so this passage was very pertinent to those times wherein there were some that taught most wickedly concerning Christ As Simon Magus Menander his Scholler who taught himselfe to be God that to the old world he appeared by the name of the Father to the Iewes by the name of the Sonne and to the Gentiles of the holy Ghost Ebion who taught that Christ was begotten by the coniunction of Ioseph and Mary And Cerinthus who taught likewise that Christ came of Ioseph and Mary but he was at the first but Iesus and by the comming downe of the holy Ghost in his baptisme he became Christ also for he held God the holy Ghost to be Christ Now hee saith that the spirit whereby they were led was the spirit of Antichrist which should come and then was come that is in his forerunners who were led by the same spirit of error and did so neerely resemble him as I haue already shewed 1 Ioh. 2.18 Note Note that the Pope of Rome is not hereby freed from being the Antichrist because he doth not flatly deny Christ for no man in Saint Iohns time against whom he writeth did so but onely they taught erroniously touching Christ and hereupon he concludeth against them that Antichrist was then come For as much then as the Pope teacheth things contrary to Christ he doth in effect deny Iesus Christ to be come in the flesh and so is Antichrist For he denieth him to be an all-sufficient Sauiour whilst he teacheth satisfaction by acts of penance and the merit of workes and to haue had a true humane body because he teacheth such a body as is in a thousand places at once CHAP. 4. VERS 8. He that loueth not knoweth not God for God is loue Vers 16. He that abideth in loue abideth in God and God in him for God is loue c. From these words to the end of the Chapter the Apostle treateth onely of one thing Mayer viz. loue and therefore taking all together for one Text the first doubt occurring is how God is said to be loue August Quaestiune de Trinit Saint Augustine saith because power is properly attributed to the Father wisdome to the Sonne and loue to the holy Ghost therefore as the Father is said to be the Almighty the Sonne is called the wisdome of the Father and the holy Ghost loue P. Lombard 1 dist 32.