vnto vs if we leane vnto workes which haue nothing in themselues but matter of trembling Therefore the faithfull come to the throne of God no other waies then trusting in the mediation of Christ But because the loue of God is euer ioyned with faith to the end that the Apostle may the more dazle the hypocrites he depriueth â—hem of this singuler priueledge which God â—ouchsafeth his children that is least they â—hould thinke to haue entrance to God with â—heir praiers When he saith Because wee keepe his commandements he dooth not mean that our confidence in praying is grounded vpon our workes but this onely he vrgeth that godlinesse and the sincere worshippe of God cannot be seperate from faith And it ought not to séem absurd that he vseth a causall note albeit he dooth not reason of the cause for an inseperable accident vseth sometimes to be put for the cause As if one should saye because the Sun at noonetide doth shine aboue vs that there is then more heat yet it dooeth not followe that heate ariseth of the light 23 And this is his commaundement that wee beleeue in the name of his sonne Iesus Christ loue one an other as he gaue vs commaundement 24 Hee that keepeth his commaundements abideth in him and hee in him And by this we knowe that hee abideth in vs by the spirite which he hath giuen vs. 23 ANd this is his commandement Againe he applieth a generall sentence to his purpose The effect is that wée are at such disagréement with God that wée are driuen from his presence excepte we are knit together by brotherly loue among our selues Albeit he dooth not héere commende loue alone as before but he ioyneth it as a companion and handmaide of Faith The schoolemen depraue these wordes with theyr own deuices as if we obtained fréedome to pray partly by faith and partly by works Wher Iohn requireth this to the right manner of praying that we kéepe the commaundements of God and after teacheth that this perfourmaunce standeth in faith and Loue they gather that the assurance of praying must be gathered of these two But I haue sundry times already shewed that héere is not handled from whence or by what means men get this vnto themselues that they dare call vpon God For héere the question is not of the cause or dignitie Iohn onely sheweth that God vouchsafeth the honour and priuiledge of his conference to none but to his children and those that indéede are regenerate by his spirite Therfore this is the course of spéech where the reuerence and feare of God doth not beare the swaie it cannot be the God shuld heare vs. But if our purpose be to obey his precepts we must consider what hée commandeth But he doth not separate fayth from loue but he requireth each of vs as if it were in one fellowship And this is the reason why he hath put Commandement in the singular number But this place is verie excellent because he sheweth as plainely as briefly wherein consisteth the whole perfection of an holy lyfe There is no cause why we shuld alleadge hardnesse when God doth not carie vs about by long by walks but setteth down vnto vs simple and in one word what pleaseth him Adde moreouer that in this shortnesse there is no darknesse bicause he sheweth vs plainly the beginning end to liue wel and because héere is onely mention of brotherly loue passing by the loue of God the reson is as we haue sayd els where that brotherly loue as it issueth from the alone loue of God so is it a certaine and true proofe thereof In the name of his son The name hath respect to the preaching this relation is to be noted because few vnderstaÌ„d what it is to beléeue in Christ By this spéech is easie to gather that this onely is a true faith which imbraceth Christ for such a one as he is preached in the Gospel Whereon also it commeth to passe that there is no fayth without Doctrine as Paule also teacheth Rom. 10.14 And this also together is to be noted that the Apostle includeth faith in the knowledge of Christ For he is the liuely image of the father and in him are hid all the treasures of wisedome and knowledge Wherefore so soone as euer we decline from him wée canne doe nothing but wander in errour 23 He that keepeth his commaundements He confirmeth that which he had sayd before That the fellowshippe which we haue with God is manifest by that meanes if we loue one another Not that the fellowshippe beginneth there but because it cannot be idle and without his effect whersoeuer it doth begin to haue a being And he proueth that by a reson annexed because God doth not abide in vs except his spirit doe dwell in vs. But his spirit wheresoeuer he is it is of necessitie that he shew forth his force power in working Whence it is easie to gather that no other remaine in God and are vnited vnto him except such as kéep his commandements When therfore he saith And in this we know And the note of coupling together for that it is put for the rendering of a cause is as much as for or because But the circumstaunce of the present cause must be weighed For albeit this sentence agrée in words with that of Paule Rom. 8.15 where he saith that the spirite beareth witnesse in our hearts that wée are the Children of God and that by him we crye Abba Father yet in the sense there is some difference For Paul speaketh of the assuraunce of frée adoption which the Spirite of God sealeth vp in our heartes and Iohn héere hath respect to the effects which the spirite dwelling in vs dooth bring foorth As Paule also himselfe when he saith that they are the Children of God which are ledde by the Spirite of God For there also he disputeth of the mortifieng of the flesh and newnesse of life This is the effect that thereby it is manifest whether we are the Children of God if his Spirite doo rule and gouerne our life In the meane time Iohn teacheth whatsoeuer good workes is in vs that it commeth from the grace of the Spirite and that this Spirite is not gotten by our own righteousnesse but is fréely giuen vnto vs. Chap. 4. 1 BEloued beleeue not euery spirite but trie the spirits whether they be of God or no because many false Prophets are gone out into the world 2 In this knowe ye the spirit of God euerie spirite which confesseth that Iesus Christ is come in the flesh is of God 3 And euerie spirite which confesseth not that Iesus Christ is come in the flesh is not of God and this is of that Antichrist of whom ye haue heard that he should come and euen now he is in the world HE commeth againe to the former doctrine which he had handeled in the seconde Chapter For manye as vseth to bée done in newe matters did abuse the name of
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
hath added this for amplification sake that the faythfull may be assuredly perswaded that the redemption gotten by Christ is extended to al which shal receiue the Gospel in faith But héere is moued a questioÌ„ How the sinnes of all the world should be done away I omit the dotages of such franticke fellowes who vnder the pretence of this admit to saluation all the reprobate moreouer Sathan himselfe Such a monstrous fantasie is not worthie the refutation They that would escape this absurditie haue said that Christ suffered sufficiently for the whole world but onely effectually for the elect This solution hath commonlye preuailed in the schooles Albeit that I grant that saying to be true yet I denie that it agréeth with this place For Iohn had none other purpose then to make this good common to the whole Church Therefore vnder the word All he dooth not comprehend the reprobate but pointeth out those which together were to beléeue wer scattered into diuers parts of the worlde For then is the grace of Christ made manifest as is méet when he is preched to be the only sauing health of the world 3 And in this we knowe that wee haue knowen him if we keep his coÌ„mandements 4 He that saith I know him and kepeth not his commaundements is a lyar and the truth is not in him 5 But he that keepeth his word in him is the loue of God perfect indeed In this wee knowe that we are in him 6 He that saith that he abideth in him ought euen so to walke as he hath walked 3 AFter he hath handled the doctrine of the frée remission of sins he coÌ„meth againe to the exhortations annexed dependeth vpon it first he admonisheth that the knowledge of God which is conceiued by the Gospell is not idle but doth of it selfe bring forth obedience Afterwards he sheweth what God doth especially require of vs what is the chiefe in our life namely that we loue God That which we read héere of the effectuall knowledge of God the Scripture doth not euerye where repeate without cause for ther is nothing more common to the worlde then to draw the doctrine of godlinesse to vaine speculations After this manner was diuinitie adulterated among the sophisticall Sorbonists that of all their knowledge not so much as the least spark of godlines could appeare And vaine men euery where doo onely learn from the word of God that which they may babble out for oftentation sake Finally in all ages this was too common an euil to talk vainly of the name of God Iohn therefore chooseth this principle That the knowledge of God is effectuall Wherevpon he gathereth that they doo not know God that kéepe not his commandements Plato though greping in the darke in Phaedro and other places denieth that that excellent beautie which hée imagineth can be knowen but that it will forceably carrie a man into the admiration of it Therfore how may it be that thou canst know God be touched with no affection Neither indéede doth this procéede onely from the nature of God that we immediatelye loue him whome wée knowe but the same spirit which doth lighteÌ„ our minds doth lyke wise breath into our hartes an affection like vnto our knowledge Albeit the knowledge of God bringeth this with it the we feare loue him for neither can we acknowledge him as he sheweth himself to be Lord father except we yéelde our selues againe to him obedyent children and dutifull seruaunts Briefly the doctrine of the gospel is a liuely glasse wherin we beholding the image of God are changed into it as Paule teacheth 2. Cor. 3.18 Wherefore where there is not present a good conscieÌ„ce the shew of knowledge cannot be but vaine This is to be marked when he saith That we know that we haue knowen For he noteth that obedience of God is so knit vnto the knowledge that yet knowledge bée first in order as it is of necessitie that the cause be before the effect If we keepe his commaundements But there is no man that doth kéepe them in euerie part By that meanes then should bée no knowledge of God in the world I answere that the Apostle is not at oddes with himself When therefore he had lately set all men in guiltines before God he doth not vnderstand that they kéepe the commaundements which satisfie the lawe in all poynts which example can no where be found in the world but those which labour to conforme their life to the obedience of God so much as in regard of mans infirmitie they can For so often as the Scripture speaketh of the righteousnesse of the faithfull it is so farre off from excluding the forgiuenesse of sinnes that rather it dooth take the beginning from it Neither indéede is it to be gathered from thence that faith doeth leane vpon workes For albeit that euerie one hath the witnesse of his faith from works yet it foloweth not that it is founded there séeing that this latter proofe is added for a signe The assurance therefore of faith resteth in the alone grace of Christ but godlinesse and holinesse of life discerneth true faith from a counterfaite dead knowledge of God because this truth is in Christ as Paule saith to haue put off the old man c. 4 He that saith I know him Whereby prooueth he that they lye which boast of faith without godlinesse Verely by the contrarie because he had alredy proued that the knowledge of God is an effectuall thing For God is not knowen by a â—aâ—e imagination but when by his spirit he inwardly maketh him selfe knowen in our harts But because that many hypocrits doo vainly pamper theÌ„selues with the title of faith the Apostle doth conuince such of a lie For that which he sayth shuld be superfluous except the false vaine profession of Christianitie did rule in the mouths of many 5 But he that kepeth Now he sheweth which is the true obseruing of the law of God that is to wit to loue god This place in my iudgment is euill expounded of them which vnderstand that they truely please God which kéepe his word Rather expouÌ„d it thus To loue God with a sincere affection of hart is to kéepe his commaundements For briefly as I haue touched alreadie his purpose was to shew what god doth require of vs. The same also did Moses saye when he gathered the summe of the lawe Deut 10. Now Israel c. For the law which is spiritual doth not onely giue commandement of external things but chiefly it doth coÌ„mend vnto vs this that we loue God with our whole hart Because that here is no mention made of men it is not to be takeÌ„ for an absurd thing For brotherly loue doth alwaies issue froÌ„ the loue of God as afterwards we shall sée Whosoeuer therefore desireth to approue his life vnto God let him direct all the parts therof to this end If any obiect that there was neuer any man found that so
perfectly loued god I answere that it sufficeth so that euery one for the mesure of the grace the is giuen him doo aspire vnto this perfection In the meane time the definitioÌ„ is manifest that the perfect loue of God is the due obseruing of his word We know that in him He coÌ„meth again to the fruit of the gospell wherof he had made meÌ„tion that is felowship with God and with his son And so he coÌ„firmeth the former senteÌ„ce by things that folow For if the end of the gospel be that we may haue felowship with god ther caÌ„ be no felowship wtout loue no maÌ„ caÌ„ truly profit in faith but he the cleueth to god froÌ„ his hart 6 He that saith he abideth in him As before he proposed vnto vs the light of God as a pattern to folow now also he calleth vs to christ that we may becoÌ„e folowers of him Yet he doth not simply exhort to the imitatioÌ„ of Christ but by the vnitie which we haue with him he proueth that we ought to be like him The likenes of life works he saith wil proue vs to abide in Christ Further by these words he maketh himselfe an entrance vnto the loue of our brethren which he will immediately adde 7 BrethreÌ„ I write no new coÌ„maÌ„demeÌ„t to you but an old coÌ„mandemeÌ„t which you haue had froÌ„ the beginning this old coÌ„mandemeÌ„t is that word which ye haue hard froÌ„ the beginning 8 Againe a new commandement write I vnto you which is the truth in him and also in you for the darknesse is past and that true light now shineth 9 He that saith he is in that light hateth his brother is in darknesse vntill this time 10 He that loueth his brother abideth in that light there is none occasion of euil in him 11 But he that hateth his brother is in darknesse walketh in darknesse knoweth not whether he goeth because that darknes hath blinded his eyes 7 AN exposttion of the former doctrine that is that to loue God is to kéep his commandements And he doth not with mo words tarie in this without cause First we know that newnes is alwaies hated or suspected Then we do not easely take vp an vnwonted work Moreouer when wée haue imbraced some certain kind of doctrine it is gréeuous vnto vs that any thing therin be changed or innouated For these causes Iohn sheweth that he techeth nothing of loue but that which the faithful hauing heard from the very beginning hath waxed old in the verie vse Others doo expound oldnes otherwise that is that Christ prescribeth now no other rule of life in the gospel then god did once vnder the law that is most true Neither do I gainsay but in this sense a little after he calleth the word of the gospell the old coÌ„mandement But now I take it that he meaneth onelye this That these are the first rudiments of the gospel that they haue ben so trained from the beginning that there is no cause why they shuld shun that as vnwoonted wherewith they ought to haue ben indued loÌ„g ago For it is plain that the relatiue is put in the place of the cause Therefore he calleth it Old not because before many worldes it was deliuered to the fathers but wherin they wer instructed immediatly from their first entraunce of Religion And that auaileth much to the confirmatiâ—n of faith because the readers ought to take â—t to haue procéeded from the same Christ of whom they haue the Gospell The olde commandement is It is proâ—able that the name of oldnesse in this place â—s extended further For the speach is more full when he saith The woorde which you heard from the beginning is that old commandement And verily in my iudgement it signifieth that the gospell ought not to be taken as a doctrine newlye sprong vp but which came out from God and is his eternal truth As if he should haue sayde ye ought not to measure the antiquitie of the Gospell by the space of time wherin it is brought vnto you for therein is manifested vnto you the eternall will of God God therefore did not giue vnto you this rule of godlye lyfe when you were first called to the faith of Christ but the same was alwayes firme and approued with him And indéede this finally ought to be accounted antiquitie and deserueth account and reuerence which hath his beginning of God For the counterfait deuises of men by how long prescription of yeares so euer haue not so much authoritie that they shuld ouerthrow the truth of God 8 Againe a new coÌ„mandemeÌ„t The interpreters séeme to me not to haue vnderstood the Apostles mind for he calleth that New which gâ—â— by instruction doth as it were dayly renew the faithful may all their life long exercise theÌ„ selues therin because they caÌ„ require nothinâ— more excellent For the beginnings which childreÌ„ learne afterwards giue place to higher more souÌ„d doctrine CoÌ„trarily Iohn denieth the doctrine of louing the brethren is such that iâ— time waxeth out of vse but that it doth perpetually flourish that the highest perfection be noâ— lesse then the first entrance Further this waâ— néedful to be added because as men are more curious theÌ„ is méet a great part do euer gréedily desire some new thing Hence commeth that irkesomnes of true doctrine that it begetteth infinit woÌ„ders of errors whilst euerie one gapeth a fresh after new quiddities But where this is once set down that the Lord procéedeth in one maner that in all our life he may hold vs in that which we haue lerned ther is giueÌ„ a bridle to such desires therfore who so desireth to rech to the point of wisdoÌ„e because it beloÌ„geth to the right gouernmeÌ„t of life let him profit in loue Which is the truth He proueth that which he hath sayd by reason because in this one commandement of loue which belongeth to the direction of life the whole truth of Christ doth consist Further what other more great reuelation is to be waited for For Christ is in truth the end accoÌ„plishment of al things therefore the name of truth hath regard vnto this that they rest as in the point For it is taken for the fulnesse or absolute estate He ioyneth Christ vnto them as the head to the members As if he should haue sayd that the body of the church hath no other perfection or that they shall be soundly knit vnto Christ if an holy loue do mutually flourish among themselues Others expounde it otherwise That which is truth in Christ is also in you But I sée not to what end it serueth Because the darknesse is past He putteth the time present in place of the time past For hée noteth that as soone as Christ hath shined we haue the brightnesse of vnderstanding not the euery of the faithfull vnderstandeth the first daie so much as he ought For Paul also Phi. 3.11 saith that he laboreth to appreheÌ„d that which yet he
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
in it selfe all kinde of corruption and deapth of all naughtinesse and euills In the worlde are pleasures delights and all inticements wherewith man may bée snared to withdrawe himselfe from GOD Furthermore the loue of the worlde is so vehementlye condemned because when wée regarde nothing but the earth it is of necessitie that we both forget God and our selues And where such wicked desire doeth raigne and beare the swaie and holdeth a man so snared that he doeth not meditate of the heauenlye lyfe there is a beastlye sencelesnesse If anie man loue the world Hée prooueth by an argument of contraries how necessarie it is to cast awaie the loue of the world if we wil please God And that he doth afterwards confirme by an argument of repugnaunces because those thinges which be proper to the world be vtterly at warre with God That must be kept in minde which I sayd already that héere is noted a prophane disposition of life which hath no fellowshippe with the kingdome of God where men so growe out of kinde that being satisfied with this present lyfe they thinke no more of the immortall life then bruite beastes Therefore whosoeuer doeth so inbondage himselfe to earthlye desires he cannot be the childe of God 16 That is the lust of the flesh The olde interpreter saith otherwise For of one sentence he maketh two The Grecians haue done better which read together in one sentence That whatsoeuer is of the worlde is not of God and in one continued spéech are sette downe thrée kindes of concupiscences For in stéede of explication Iohn hath put in these as it were thrée examples that hée might brieflye shew what indeauours what kinde of thoughts they haue which liue to the world Further it is no great matter whether it be a full and whole partition Albeit thou shalt not finde a worldly man in whom these deâ—ires doo not raigne or at the least some one â—f them It remaineth that we sée what he meaneth by each of them The first part vseth to â—e expounded generally of al wicked desires â—ecause the flesh signifieth the whole corrupt naâ—ure of man Albeit I wold not contend yet I will not dissemble that I approue of another sence When Paule forbiddeth Rom. 3.14 that there should be thought taken for â—he flesh to fulfill the lusts of it He séemeth to me a good interpreter of this place What is â—lesh there verilye the bodie and his increaâ—ings What then is the desire of the flesh but when earthly minded men desiring to liue at ease and daintely are onely giuen ouer to their profit The thréefolde partition of an Epicure is knowen by Cicero and others whereby he discerneth between desires when he maketh some natural necessarie others naturall yet not necessarie others neither naturall nor necessarie But Iohn who knew the disorder of mans heart doth safely condemne the lusts of the flesh because it alwaies intemperately breaketh out will not kéepe a meane Afterwards he ascendeth by degrées to the groser faults The lust of the eyes in my iudgement comprehendeth as well vnchast lookes as the vanitie which rangeth in pompe and vaine brauery There followeth lastly arrogancie or pride whereto is ioyned ambition bragging contempt of others a blind loue of it selfe and a rash presumption The summe is that so soone as the world offereth it selfe our desires as our hart is wicked like vnbridled beasts are violently drawen thether so that diuers lustes doo beare sway which al are contrarie to God For life it is in Gréeke Bios that is the kinde and manner of liuing 17 But the world passeth away Because in the world there is nothing but inconstant and as it were for a short time hée thereof gathereth how euill and miserablye they prouide for themselues who set theyr felicitie héere especially séeing God doth cal vs to the blessed glorie of eternall life as if he should haue sayd the true felicitie which God offereth to his children is eternall It is therefore an vnworthie thing that wée should be intangled with the worlde which will shortly vanish away with all his good things Concupiscence I interpret héere by a Metonimia whatsoeuer is desired and inforceth the desires of men vnto it selfe The sense is that whatsoeuer in the worlde is helde most precious and chiefly to be desired it is but a vaine shadow When he saith that they abide for euer that doo the will of God he signifieth that they shall euer be happie that labour to aspire vnto God If any man obiect that no man dooth that which God commaundeth the aunswere is easie that it is not meant héere of the absolute performance of the lawe but of the obedience of Faith which howsoeuer it be not perfect yet it is neuerthelesse approoued with God The will of God is first showed vnto vs in the Lawe but because no man dooth satisfie the Lawe no happines can be hoped for from thence But Christ méeteth those that bée without hope with a newe supplye who not onely dooth regenerate vs with his Spirite that wée maye giue obedience and reuerence to GOD but causeth allso that our indeauour howsoeuer it be weake obtaineth the commendation of absolute righteousnesse 18 Little children it is the last time and as you haue heard that Antichrist shalâ— come euen now also there begin to bee manie Antichrists whereby wee knowe that it is thâ— last time 19 They went out from amongst vs bâ—â— they were not of vs. For if they had ben of vs they would verely haue tarried with vs buâ— that it might haue bene made manifest thaâ— they were not all of vs. 18 IT is the last time He confirmeth the faithful against offences wheâ— with they might haue bene troubled Nowe were sprong vp diuers sectes which did cuâ—â— a sunder the vnitie of faith and disperse the Churches And the Apostle doth not only fence the faithfull least they should stumble but turneth all this into another ende For hée doth admonish them that the last time is at hand and therefore he exhorteth them to the greater watchfulnesse as if he should haue saide When diuers errours spring vp you ought rather to be awakened then ouerwhelmed For theÌ„ce is to be gathered that Christ is not farre hence Therefore let vs be diligent to waite for him least he take vs at a sodaine We ought at this day to be stirred vp in like manner and to lay hold by faith â—f the comming of Christ which is at hande when Satan setteth all out of order to diâ—turbe the Church For these are signes of the â—ast time But so many yeres which haue pasâ—ed since the death of Iohn doo seeme to conâ—ince this prophecie of vntruth I aunswere â—hat the Apostle doth shew to the faithful acâ—ording to the vsuall manner of the Scripâ—ure that there is nothing remaineth further â—o be looked for but that Christ appeare for the redemption of the world But because he setteth no certaine time he neither fed
but yet albeit the visible beames doe not pearce through vnto vs in this same we are satisfied that the Sun yéeldeth out the vse of his shining vnto vs. So after that our fayth is established in Christ certayne thinges maye come to passe which maye helpe it yet in the meane time it resteth in the alone grace of Iesus Christ 15 Is a manslayer To the end hée maye stirre vs the more vnto loue he sheweth how detestable a thing before God hatred is Ther is no man but he abhorreth man slaughter yea wée al hold the verie name to be execrable And the apostle sheweth that they are al manslayers which hate theyr bretheren Hée coulde not speake anie thing more bitterlie and yet this is not hyperbolical For whō we hate we could affoord that he perished And it is no matter if one kéepe his hands from the euill For the verie desire is condempned before God as much as is the practise Yea also when we our selues do not desire to do hurt if yet we desire that some euil may come vnto our brother from other wher euen then also we are manslaiers Therfore the Apostle doeth define the matter euen as it is where he giueth the name of manslaughter to hatred Wherby is conuinced the foolishnesse of men because when they doe euen loath the name they make almost no account of the fault it selfe And whence is that Euen because the outward face of things doth occupie all our sences before God the inwarde affection is regarded Wherefore least anye doe anye more lessen so excéeding an euill let vs learne to call backe our iudgements to the iudgement feate of God 16 By this wee knowe Now he sheweth what is true loue For it were not inoughe to prayse it excepte the power of it were knowen And hée setteth forth a perfect rule of loue in the example of Christ because in not sparing his owne lyfe hée made it knowen howe much hée loued vs. Therefore hée biddeth vs labour to this point The summe is that therein is our loue commended if wée transferre the loue of our selues vnto our bretheren So as euerie one after a sorte forgetting himselfe take care for others It is indéede most certaine that wée are not farre vnlyke vnto Christ but the Apostle doeth commend vnto vs imitation because albeit we attain not vnto him yet it is good that wée followe his steppes a farre off Indéede when the Apostle giueth counsaile to hypocrites that they cast awaye vaine boasting which bragge that they haue the fayth of Christ without brotherlye loue hée doeth shewe that excepte this desire doeth preuayle in our heartes wée haue nothing to doe with Christ Neyther yet as I sayde doeth hée so set before vs the loue of Christ that hée requireth an equall loue of vs. For what shoulde that bée else but a driuing of all at once to desperation But so he will haue our affections framed that wée maye desire to bestowe both our life and death first to the glorie of God and then to the good of our neighbour There is another difference betwixt vs and Christ that there cannot bée the same power of our death For neither is the wrath of God pacified by our bloud nor lyfe attayned vnto by our death nor the debt of others is paide But the Apostle by this comparison did not respect what was the end or effect of the death of Christ but he onelye woulde that our lyfe should be conformed to his example 17 If anie haue this worlds good Nowe he preacheth of the common offices of loue which procéed from that chiefe fountaine that is when we are prepared to reache out our selues euen vnto death for our brethren Albeit he séemeth to reason from the more to the lesse For he that refuseth to ease the want of his brother with his good while his life is not touched much lesse will he bestowe his lyfe Therefore hée denyeth that there is loue in vs if we leaue our bretheren destitute of our helpe But he accompteth so highly of externall liberalitie that together he sheweth most fitly what is the true way to do well what kinde of affectiō ought to guide the same Let therfore this be the first proposition That no man doth truly loue the brethren but hée wil shew forth the same in effect as oft as occasion doth require Another how much riches anie man hath accordingly he is bound to reléeue the brethren because the Lord by this meanes doth minister vnto vs matter to exercise our loue The third that euery ones necessitie is to be cōsidered because as euerye one néedeth meate drinke or anye other thing wherof we haue store he doeth euen so craue our duetie The fourth that ther is no liberality doth please god except it be ioyned Te Sumpatheia to a cōpassion many séeme to be liberall which yet are not anye whit touched with the miseries of their brethren But the Apostle biddeth vs to open our bowells which is done when wée put vpon vs almost the same féeling that we may bewaile together the euills of others no other waies then as our owne The loue of God Heare the question is of the loue of brethren Therfore why doth he name the loue of God Verily the principle must be kept that it cannot be but it is the loue of God shoulde beget in vs the loue of our bretheren And by this meanes God taketh an experience of our loue towardes him while he commaundeth vs to loue men for his sake as it is in the 16. Psalme My dooing well extendeth not vnto thée but my will and my desire is vnto the Saints which are in the earth 18 Let vs not loue in word Ther is a granting in this first part For we cannot loue onely with the tongue but because manye doe fasly boast of this the Apostle giueth the name of the thing to their dissimulation as vseth often to be done Albeit in the other part he reproueth their vanitie when he denieth that it is the truth except it be in déede For thus the words are to be resolued let vs not professe with tongue that we loue but let vs approue it by déede because this is the ryght condition of loue 19 And by this we know that we are of the truth shal perswade our hearts before him 20 But if our heartes accuse vs truely God is greater then our hearts knoweth all things 21 Beloued if our hearts accuse vs not wee haue trust towards God 22 And if we aske anie thing we receiue it of him because we keepe his commandements and doe those things that are pleasaunt before him 19 HE taketh the name of Truth héere in another sence but it is an excellent giuing of a name that if we loue our bretheren truely we haue héereby a testimonie that we are borne of God who is the truth or that the truth of God hath place in vs. But let vs alwayes remember that we haue not
sâ—crete Againe forasmuch as Christ is giueâ— vnto vs for our sanctification doeth brinâ— also with him the spirit of regeneration Finaâ—ly forasmuch as hée doth ingrafte vs into hâ—â— bodie this also is another reason whâ— no man can haue faith vnlesse he be borne 〈◊〉 God Doth loue him which is begotten Augustine and certaine other of the olde writers did drawe this vnto Christ but falsly Foâ— vnder the singular number the Apostle nâ—teth all the faithfull And the Text doetâ— plainely shew that he hath no other purpose but that he may deriue mutuall loue towardeâ— the brethren from faith as from the fountaine And the argument is taken from the common order of nature But he transferreth that vnto God which is séene in men And it is to be noted that the Apostle doeth not therefore speake of the faithfull onely passing by them which are without because they onely are to be beloued and that no care or consideration is to be had of the other but he doeth teach vs by this instruction to loue al men without exception séeing he doth bidde vs to beginne â—ith the godly 2 In this we knowe In these wordes â—e briefly sheweth what is true loue to wit â—hat which is referred vnto God Hetherto he â—ath taught that the true loue of God is no â—here but where the bretheren are loued alâ—o because this is a perpetual effect And now â—e teacheth that men are loued aright and in â—rder when as God hath the first place And â—his definition is necessarie For it commeth â—ften to passe that we doe loue men without God as prophane and carnal friendship doth â—end to no other end then to priuate commoâ—itie or other vaine respectes Therefore as â—efore he vrged the effect so now he vrgeth yeâ—ause For his meaning is that mutuall loue â—â—e so had in account among vs that God bée preferred He ioyneth with the loue of God the obseruation of the lawe and worthely For séeing we loue God as the Father and Lord it cannot be but that reuerence bée ioyned with loue Further God cannot be separated from himselfe Therefore séeing hée is the fountaine of all iustice and vprightnesse it is necessarie that he which loueth him doe frame all his affections to the obedience of righteousnesse Therefore the loue of God is no idle thing But we gather also out of this place what is the true obseruation of the lawe For if we obeye God in kéeping his commaundementes inforced onely by feare we are far of from true obedience Therefore this is first that our harts do auow theÌ„selues vnto God in a frée reuerence and then let the life bée framed vnto the rule of the Lawe This is the meaning of Moses Deu. 10.12 When in gathering the summe of the lawe hée sayth Israel what doeth the Lorde thy God require of thée but that thou loue him and obey him 3 His commaundements are not greeuous This is added least the hardnesse as it commeth to passe doe disable or diminish our indeauour For they which enter a godly and holye life with a chéerefull minde and great zeale and after hauing experience of their owne inabilitie doe waxe slowe Therfore Iohn that he maye stirre vp our indeauours denieth that the commaundements of God are gréeuous But it may be obiected on the contrary that we haue experience of a far other thing and the Scripture doth also witnesse that the yoke of the lawe is not to bée borne Act. 15.10 The reason also is manyfest For séeing the denying of our selues is as it were an entraunce to kéepe the Lawe shal we say that it is an easie thing for a man to deny himselfe Yea rather for as much as the lawe is spirituall as Paul teacheth Rom. 7.14 we are nothing but flesh there must needs be a great strife betwixt vs the lawe of God I answere that this hardnesse is not of the nature of the Lawe but of the fault of our faith which Paule also plainelye expresseth because after that he sayd that it is impossible for the law to giue vs righteousnes he by and by layeth the fault vpon the flesh This answere doth very wel reconcile the sentences of Paul and Dauid which in shew doe séeme much to differ Paul maketh the lawe the minister of death he saith it worketh nothing but the wrath of God 2. Cor. 3.7 that it was giuen that sinne might increase Rom. 4.15 that it liueth that it may slaie vs. Rom. 7.10 and 13. Dauid contrarily saith that it is swéeter vnto him then honnie and more to bée desired then golde Psalme 19.9 Among other praises thereof hée setteth these that it chéereth the heartes it conuerteth vnto the Lorde and quickneth But Paule compareth the law with the corrupt nature of man Hence is that greate conflict But Dauid teacheth howe they are affected whome God hath begotten agayne with his Spirite Hence is that swéetnesse and delight whereof the flesh tasteth not Neither truely hath Iohn ouerpassed this distinction For least anie should take this generally that the commaundements of God are not gréeuous hée restraineth it to the children of God Whereby he signifieth that this is brought to passe by the power of the spirit that it is not gréeuous vnto vs nor troublesome to obey God Yet the question séemeth not as yet to be altogether answered For the faithfull howsoeuer they be gouerned by the spirit of God yet they abide a hard coÌ„bat with their flesh and although they sweate yet they scarce frame themselues vnto theyr duetie by the halfe part Yea rather being set as it were betwéene the sacrifice the alter as the saying is they doe almost faint vnder the burthen We doe sée how that Paule doeth sigh that he is holden prisoner and doth crie out that he is vnhappie because he cannot serue God fréely I aunswere that the lawe is called easie forasmuch as being indued with heuenlye vertue we doe ouercome the desires of the flesh For howsoeuer the flesh doth rebell yet the faithfull doe féele that they are delighted so much in no other thing as that they maye followe God Moreouer it is to be noted that Iohn doeth not speake of the bare law which conteineth nothing besides the commaundements but that he ioyneth with all the fatherlye kindnesse of God whereby the rigour of the lawe is mittigated Therefore séeing wée knowe that wée are mercifullye pardoned of the Lorde if our workes doe not satisfie the lawe that doth make vs a greate deale readyer vnto obedience as it is in Psalme 130.4 There is mercie with thée that thou maist bée feared Hence then is the easinesse of the kéeping the Lawe that the faithfull staide vp by forgiuenesse if in anye point they faile doe not despaire In the meane time the Apostle warneth vs that wée must striue that wée may serue the Lord. For the whole worlde doeth stande agaynst vs least wée shoulde goe forwarde whether God calleth vs. Therefore hée in effect shall kéepe
theÌ„ is conuenient wee approache not to Heauen but rather bee ouerwhelmed in manifolde incomberaunces He therefore calleth theÌ„ wandryng Starres because thei dazle the eyes with a vanishyng shew of light 14 And Enoch the seuenth from Adam did before Prophesie of them saiyng Behold the Lorde commeth with thousandes of his Sainctes 15 That he might giue Iudgement against all men and might rebuke al the vngodly amoÌ„g them of all their wicked deedes which thei haue vngodly committed and of all their cruel speakinges which wicked men haue spoken against God 16 These are murmurers complainers walking after their owne lusts and their mouth speaketh proude thynges hauyng mens persons in admiration for aduauntage ANd before I thinke rather that this Prophesie was not written then taken out of the Apochripha Bookes For it maie bee that thei of olde tyme did commende this saiyng to their posteritie as a thing worthie the remembryng If a man aske seyng there bee many like saiynges euery where in the Scriptures why he did not cite this testimonie written out of some one of the Prophets the aunswere is readie that he would repeate from the furthest antiquitie what the Spirite hath pronounced of them And this is the meanyng of the wordes For he saith by name the seuenth from Adam that he maie commende the antiquitie of the Prophesie namely that it hath beene alreadie in the former worlde And whereas I haue said that this Prophesie was knowne vnto the Iewes by reporte if any man thinke other waies I doe not striue as neither of the Epistle also whether it bee Iudes or some other mans Onely I followe that whiche is likely in thynges doubtfull Behold the Lorde came The tyme past is put for the tyme to come after the maner of the Prophets He saieth that he shal come with thousands of Sainctes vnder whiche wordes he noteth as wel the faithfull as the Angels For both shall set forth the tribunall seate of Christ when he shall come doune to iudge the worlde He saith thousandes euen as Daniell also 7.10 doeth saie millions of Angells least that the multitude of the vngodly should as a ragyng Sea carrie awaie the children of God whilest thei thinke that it will come to passe that the Lorde will at length gather his together of whiche parte dwellyng in heauen is now hidden from our eyes and parte lieth hidden vnder a great heape of chaffe But the punishement that hangeth ouer the reprobate ought to staie the electe in feare and watchfulnesse He speaketh of deedes and woordes because these corrupters did not onely muche hurt by their wicked life but by their lewde and vncleane speech And he calleth them hard speeches for the shamelesse boldnesse wherewith beyng puffed vp thei doe malepertly thrust in them selues 16 These are murmurers Because thei flatter them selues in wicked affections thei are withall harde and frowarde thâ—t thei are neuer satisfied hence it commeth that thei alwaies murmur and complaine although good men doe beare themselues kindly towardes them He nippeth their proude speakyng because thei boast them selues proudly But in the meane while he sheweth that thei are of a vile disposition because thei slauishly abase them selues for aduauntage And this vneuen dealing is commonly seen in such varlets Where there is no man whiche maie staie their Pride or there is no respect whiche maie let it their Pride is intollerable thei chalenge any thing vnto themselues so imperiously But thei vilely flatter those whoÌ„ thei flatter or of whom thei hope for some gaine He taketh persons for the outward greatnesse or power 17 But ye beloued remember the wordes which were spoken before by the Apostles of our Lorde Iesus Christ to wit 18 That thei told you that ther should be mockers in the last tyme whiche should walk after the lustes of their owne vngodlinesse 19 Those are thei which seperate them selues fleshly not hauyng the Spirit BVt ye Now he setteth the warnynges of the Apostles whiche were freshe in memorie after the auncient Prophesie This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is remember it maketh no greate matter whether you reade it in the Indicatiue moode or in the Imperatiue moode For the sence remaineth one that thei which are armed ought not to bee astonished with the Prophesie whiche he citeth He vnderstandeth the last tyme wherein the state of the Church beyng renued doeth receiue a setled condition to the ende of the worlde And it began from the first commyng of Christ He calleth them Mockers after the maner of the Scripture whiche beeyng dronken with a wicked and prophane contempt of God doe breake out into a beastly despising of his power so that no ReligioÌ„ doth keepe them any more in their duetie because no feare of the iudgement to come no hope of eternall life doeth stick in their myndes As now a daies the worlde doeth euery where swarme with hauing no God but their owne bellie Epicures which despise God who quite castyng a side all reuerence do furiously scoffe the whole doctrine of godlinesse as a tale 19 Whiche seperate Many Greeke Copies haue a Participle absolute Others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but almost in the same sence For he vnderstandeth that thei make a departure from the Church because thei can not beare the yoke of discipline as whiche beyng giuen to the flesh doe abhorre a spirituall life The fleshe here is set against the Spirite that is the grace of regeneration and therefore it doeth signifie an euill disposition suche as is in men not yet borne a newe For in this nature whiche goeth out of kinde whiche we draw from Adam is nothing but a grosse and earthly thyng that no parte of vs doeth aspire vnto God till we be renued with his spirite 20 But ye beloued edifiyng your selues in your moste holy faithe praiyng in the holy Ghost 21 Keepe your selues in the loue of God looking for the mercie of our Lorde Iesus Christ vnto eternall life 22 And haue mercie on some putting difference 23 And others saue through feare pullyng them out of the fire hatyng also the garment spotted by the flesh 24 Now to hym that is able to keepe you free from sinne and to present you faultlesse before the presence of his glorie with ioye 25 To God onely wise our Sauiour bee glorie and maiestie and dominion and power now and for euer amen BVt ye c. 20 He sheweth the waie whereby thei may ouerturne all the engines of Sathan to wit hauyng loue so ioyned with faith as though thei did watche in a Holde vntill the commyng of Christ But as he is much and vsuall in borrowed spéeches so here also he hath his maner of speeche whiche must breefly bee noted He commaundeth in the first place that thei builde themselues in faithe Whereby he signifieth that the fouÌ„dation of faith must be helde fast but that the first instruction is not sufficient vnlesse thei striue daily to goe forwarde whiche haue alreadie laied the
foundation in a right faith He calleth their faithe moste holy that thei maie rest soundly vppon it and leanyng vnto the strength thereof maie neuer wauer But for as muche as the whole perfection of man doeth consist in faith it seemeth to be an vnseemely thyng that he biddeth to builde an other buildyng as though faith did onely begin a man The Apostle aunswereth this question when he addeth by and by that men are builded vpon faithe loue being ioyned withall Vnleast it may be that some man had rather take it thus that men are builded in faithe so farre as thei profite therein And truely they daily goyng forwarde in faithe doe cause that it riseth into a full buildyng By this meanes the Apostle would teach that we must growe in faithe that wee must bee earnest in praier and that wee must holde fast our callyng in loue Praiyng in the Spirite This is the waie of continuance if wee bee instructed with the power of God Therefore as often as wee speake of the constantnesse of faithe we muste flie vnto praier And because we commonly praie slaighlie he addeth in the Spirite as if he should saie that there is so greate slacknesse and so greate coldnesse of our fleshe that none can praie a right vnlesse he bee stirred vp with the Spirite of God that wee are so readie to mistruste and fearfulnesse that no man dareth call God Father except the same Spirite doe teache hym For frō hence commeth carefulnesse hence heate andearnestnesse hēce chearfulnesse hence hope of obtainyng hence finally come those vnspeakable gronynges of whiche Paule speaketh Rom. 8. Therefore Iude teacheth not without cause that no man can praie as he ought except the Spirite bee his guide 21 Keepe your selues in Loue. He placeth Loue as the keeper and guide of our life not that he maie set it against the grace of God but because this is the right course of our callyng if we goe forward in Loue. And because many thynges doe intice vs to backsliding that it is hard to keepe our selues sounde vnto God vnto the ende he recalleth the faithfull vnto the laste daie For the verie waityng for that daie ought to staie vs vp that wee neuer fainte Otherwaies wee muste needes quaile euerie moment And it is to bee noted that he will not haue vs to hope for eternall life but from the mercie of Christe For he shall so bee our Iudge that he holdeth the free benefite of Redemption purchased by hym as a rule to iudge by 22 And haue compassion on some He ioyneth an other exhortation how the faithfull ought to behaue them selues in correctyng their brethren that thei maie bryng them vnto the Lorde And he teacheth that thei are diuerslie to bee dealt with to wit euery manne accordyng to his disposition For towardes the gentle and suche as are willyng to be taught wee must vse gentlenesse Others are more hard therefore to be brought vnder with feare This is the puttyng of a difference whiche he spake of The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is puttyng difference I knowe not why Erasmus should rather chuse to translate it Passiuelie seyng it is doubtfull and the Actiue signification doeth farre better agree with the text Therefore the somme is that if wee will prouide for the safetie of them that do fall We must consider the inclination of euery manne that thei whiche are gentle and tractable bee gently called backe into the waie as worthie of compassion but if any be stubberne let hym bee corrected more sharpely And because sharpenesse is almoste hurtfull he excuseth it by the necessitie because thei cannot otherwaies bee preserued whiche dooe not followe good counsailes of their owne accorde Further he vseth an excellent borowed speeche For where there is no daunger of burnyng wee doubte not with violence to pull hym whom we desire to haue safe neither in deede were it inough to beeken with their finger or gentely to reache out the hande So also their safetie is to bee prouided for whiche would not come vnto God vnleast thei were hardly drawne The old interpretation doeth farre differ whiche readyng is yet found in many Greeke copies Reprooue theim that are iudged saith the old interpreter But that former sence dooeth better agree and in my iudgemente it is true and naturall The woorde to keepe is translated vnto menne not that thei are authours of safetie but Ministers 23 Hatyng This place whiche otherwaies dooeth seeme darcke shall haue no hardnesse the borowed speeche beyng wel expounded He willeth that the faithfull doe not onely take heede of the touchyng of vices But that no infection doe fasten vpon them he teacheth that whatsoeuer is nere and alied be auoided As if we speake of in chastitie wee will saie that all prouocations to luste muste bee taken awaie That shal bee yet made more plaine if the speeche bee made full to wit that we hate not onely the fleshe but the garmēt which is defiled with the touching of it For this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. and serueth to amplification Therefore he doeth not so muche permitt euill to bee nourished by sufferaunce that rather he bideth all preparations and all additions as thei call them to be cutte of 24 And to hym that is able to keepe He shutteth vp his Epistle with the praise of God in whiche he sheweth that our exhortations can dooe nothyng neither our endeuours except the effecte proceede frō the power of God Some copies haue Them whiche readyng if wee receiue the sence shal bee in deede it is your parte to endeuour that thei maie be safe but it pertaineth to God onely to performe the same Yet the other readyng pleaseth me better in whiche also there is an alludyng vnto the former sentence For after that he hath exhorted the faithfull to saue that whiche was lost to the ende that thei might knowe that al endeuours will be to none effecte excepte God woorke He doeth in deede witnesse that thei can not otherwise bee saued then by the power of God Albeeit in this laste parte there is an other Verbe that is to saie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche soundeth to keepe So he should haue respect to that former member where he saied Saue or Keepe your selues FINIS An Epistle of M. Ihon Caluin containyng diuers necessarie poinctes of knowledge tendyng to constancie in the truthe in the tyme of affliction written to a Freend Caluin N.S.D. To certaine controuersies of godly Bretheren THE calamitie of the Church N. doeth not a little greeue vs but because God doeth now seeme to loose the races of Sathan and the wicked that he maie exercize those that bee his we must paciently beare our estate In the meane tyme he is to be intreated that for his mercies sake he will spare the weaknesse of his tender and little flocke But who so thinketh that it goeth miserablie with the Churche so often as it is assailed with the furie or cruell