coÌ„mit whoredome â—o steale to kill because there can be no sin â—her the spirit of God raigneth But the Apostle meaneth far another thing For the Apostle â—enieth that the faithful can sin because God â—ath written his lawe in their heartes as it â—s in the Prophet Iere. 31.31 By this are knowne In few words he conâ—ludeth that they do in vaine challenge to themâ—elues a name amoÌ„gst the childreÌ„ of God which â—o not approue theÌ„selues to be such by a godly 〈◊〉 holy life forasmuch as by this marke they â—iffer from the children of the Diuell Further he doth not so meane that they 〈◊〉 made manifest that they may be openly knowen to all the world but this onely he meaneth that the fruit and effect of the diuine adoption doth alwaies shew forth in the lyfe Hee that doeth not righteousnesse is not 〈◊〉 God nor he that loueth not his brother 11 Because this is the preaching which you haue heard from the beginning that we loâ—â— one another 12 Not of Caine which was of that wicked one and slew his brother and wherefore slewâ—â— he him Because his owne workes were euill and his brothers good 13 Meruaile not my brethren if the worlâ— hate you HE that doth not righteousnes To do righteousnesse and to commit sinne are héere set one against another Therfore to do righteousnesse is nothing else then from the heart to feare God and to walke in his preceptes as farre as mans frailtie will beare For albeit that righteousnes if it be takeÌ„ precisely is no other thing then the full obseruing of the lawe from which the faithfull are alwayes farre of yet because God doth not lay theyr â—â—fences faultes to their charge this percel â—f obedience which they performe vnto God â—s called righteousnesse And Iohn sheweth plainly that they are not of God whosoeuer â—ine not righteously because whosoeuer God â—alleth he doth renue theÌ„ by his spirit Therefore the newnesse of life is a perpetuall witnesse of Gods frée election And which loueth not his brother He applyeth a generall doctrine to his purpose For hetherto he hath exhorted the faithfull to brotherly loue Now by the same he sheweth the summe of true righteousnesse wherefore this part is added in stéed of an exposition But I haue sayd before after what sort whole righteousnesse is comprehended vnder brotherlye loue The loue of God indéede hath the first place but because of that dependeth brotherly loue amongst men ofteÌ„times by a Sinadoch that is contained vnder this this again vnder that Therefore as euerie one is giuen to humanitie and well doing so he saith that he is iust and so accounted because loue is the fulfilling of the law He coÌ„firmeth this sentence when hée sayeth that the faithfull haue ben so taught froÌ„ the beginning for by these words he sheweth that this definition which he giueth ought not to séeme straunge vnto them 12 Not as Caine. Another confirmatiâ—â— is taken of the contrarie because hatred raiâ—â—neth in the reprobate and children of the dâ—uell and holdeth as it were the chiefetie 〈◊〉 their life of which thing he setteth dowâ—â— Caine as an example In the meane time 〈◊〉 maketh to their comfort as he concludeth at 〈◊〉 last Meruaile not if the world hate you This exposition is to be diligently noted for in the manner of life men are alwaies deceiued because they place holinesse in figured workes while they tormeÌ„t themselues with trifles they thinke they are twice acceptable to God Euen as Monkes doe proudly tearme theyr kinde of life the state of perfection And in Poperie there is not thought anie other worship of God then that filth of superstitions But the Apostle doth especially shew that we are approued of God if we loue oâ—eâ—â—â—other Againe that the diuell raigneth where hatred grudge enuie and displeasures dooeth raign Yet it is together to be kept in memorie that I touched of late that brotherly loue because it ariseth of the loue of GOD as the effect of the cause is not separated from it but rather is commended of Iohn for this cause for that it is an approouing of our holynesse before GOD. When he sayeth that Caine was by this cause enforced to the slaying of his Brother because his owne works were euill Hée meaneth that which I haue noted alreadie that where wickednesse beareth the swaie hatred possesseth all the partes of life Hée maketh mention of the iust works of Abel that we may learne to beare it paciently if the world prouoked with no iniury doe hate vs without cause 14 Wee knowe that wee are translated from death to life because we loue the bretheren He that loueth not his brother abideth in death 15 Euerie one that hateth his brother is a manslayer you know that no manslayer hath eternall life abiding in him 16 By this haue wee knowen loue because hee layde downe his lyfe for vs and we ought to lay downe our liues for the bretheren 17 If anie man haue this worldes good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him 18 My little children let vs not loue in word and tongue but in deede and truth 14 HE commendeth loue vnto vs by an excellent speach because it is a testimonie of our being deliuered from death to lyfe Wherevpon it followeth that if wée loue our bretheren we are happie and if wée hate them we are miserable Ther is no man that dooth not desire to escape and to be delyuered from death therefore they must néede be more then blinde who by fostering of hatred doo willingly pamper their own death Further when the apostle saith that by loue it is knowen that we haue passed into life he meaneth not that man is his own deliuerer as if by louing the bretheren hée deliuered himselfe from death obtained life for himselfe For he dooth not dispute héere of the cause of saluation but séeing loue is the principall fruite of the spirite it is also a certaine note of regeneration Therfore the Apostle reasoneth from the signe and not from the cause For because no man doth truely loue the brethren except he which is regenerate by the spirit Hence it is rightly gathered that the spirite of God which is lyfe dooth dwell in them that loue the bretheren But one should therevpon preposterously inferre that lyfe is attained vnto by loue séeing loue by order is the later This Argument should haue more coulour if loue make vs more assured of our life that then the assurance of saluation doth consist in act But the answere therof is also easie For albeit that faith is confirmed by al the graces of god as by helps yet it ceaseth not to haue his foundation in the onely frée mercie of God For example when we inioy the light we are sure that the Sunne shineth if the Sunne giue his beams into the place wherin we are we haue a certaine more cléere sight
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
vs But because he speaketh in common to the faithful he might not speake other wayes then that they might loue one another He confirmeth this sentence by a reason aleadged sometimes alreadie that is because no man shall approue himselfe to be the childe of GOD except hée which loueth his bretheren and because the true knowledge of God worketh in vs of necessitie the loue of God Hée opposeth also after his manner the contrarie member That there is no knowledge of God where loue is not in his strength And hée taketh a generall principle because God is loue that is because his nature is to loue men I knowe that manye doe subtillye playe the Philosophers and especially that the olde writers haue abused this place that they might proue the Godhead of the Spirit But the simple meaning of the Apostle is Because God is the fountaine of loue that this affection floweth and is powred out from him wheresoeuer his knowledge commeth Lyke as before hée called him lyght because there is nothing darke in him but rather hée lyghteneth all with his brightnesse Hée speaketh not therefore héere of the béeing of GOD but onelye sheweth what a one hée is to bée perceyued of vs. But there are two thinges to be noted in these wordes of the Apostle that this is the true knowledge of GOD which doeth regenerate vs and frame vs a newe that wée maye become newe creatures then that it cannot bée but that it make vs conformable to GOD. Let goe therefore that foolishe inuention of faith vnformed because if anye man separate faith from loue he doeth euen as if one should goe about to take heate from the Sunne 9 In this hath appeared By manye other witnesses also wée haue the loue of GOD towardes vs approoued For if it shoulde bée asked why the worlde was created why wée are placed in it to holde the Lordshippe of the Earth why wée are preserued in this lyfe that wée maye inioye infinite and innumerable blessinges why wée are created to the hope of a better lyfe why wée are indued with light and vnderstanding there canne bée shewed no other cause of all these then the frée loue of GOD towardes vs. But the Apostle chooseth the principall witnesse in this place and that which farre excelleth all others For this loue of God was not onely infinite that hée spared not his owne son that by his death he might restore vs to lyfe but the goodnesse is more then meruailous which ought to rauish our mindes with admiration Christ therefore is such an excellent and singular agréement of the loue of God towards vs that so oft as we behold him he doeth plainelye confirme this doctrine vnto vs that God is loue That he calleth him Onely begotten it serueth to amplification For in that he sheweth more cléerely howe entirely he loued vs in that he gaue his onely sonne to death for our sake In the meane time hée that is one sonne by nature maketh manye by adoption and grace Euen whome so euer hée grafteth into his bodye by fayth Hée sheweth the ende why Christ was sent of his Father that wée might liue in him For without him wée are all dead But at his comming he brought lyfe vnto vs. And except our own vnbeléefe doe hinder we féele this effect of his grace in our selues 10 In this is loue Hée setteth forth the loue of God more largely by another reason that is because hée gaue his sonne for vs what time wée were enimyes as Paule also teacheth Rom. 5.6 But hée vseth other wordes that GOD béeing prouoked by no loue of men hath loued them freelye of his owne accorde By which wordes hée meant to teach that the loue of God towardes vs was without deseruing Albeit the meaning of the Apostle is to set God before vs to follow yet the doctrine of faith is not to be neglected which hée ioyneth together God hath loued vs fréely why because we wer sinners or euer wée were borne then because in this corruption of our nature we haue an heart that is tourned from him and is not inclinable to right and holy affections If the subtiltie of the Papistes shoulde haue place that euerye one is elected of GOD so farre as he foreséeth him worthye of loue this Doctrine shoulde not stande That hée loued vs first For then our loue towardes GOD shoulde haue the first place by order although that it shoulde bée the last in time But the Apostle doeth take a graunted Rule of the holye Scripture which these prophane Sophisters doe not knowe that wée are borne so wicked and corrupted that then is as it were bred in vs an hatred of god that we desire nothing but that which doth displease him that euery affection of our flesh doth holde continuall warre with his righteousnesse And hee sent his sonne Therefore Christ with all his benefites is proceeded vnto vs from the alone goodnesse of God as from a fountaine And as it is néedfull for vs to knowe this that therefore we haue saluation in Christ because our heauenlye Father hath loued vs of his own accord so when we are to séeke the sound and full assuraunce of the loue of God towards vs it is conuenient that we looke no where but vpon Christ Wherefore they dote to their owne destruction whosoeuer passing by Christ doe seeke what is determined of them in the secrete counsaile of God Further he sheweth again the cause of the comming of Christ and his office when he sheweth that he was sent therfore that he might be a propitiation for our sinnes And indéede we are first taught by these wordes that we were all straungers from God by sinne and that this separation remaineth vntil Christ come in betwixt who may reconcile vs. Secondly we are taught that this is the beginning of our lyfe that God being pacified by the death of his son receiueth vs to fauour For in that that â—he is called A reconciler this properly belongeth to the sacrifice of his death We perceiue then that this belongeth onely to Christ that he put away the sinnes of the world and so take away the hatred that was betwixt vs and God But héere may arise some shew of contrarietie For if God did loue vs before that Christ did offer himselfe to death for vs what néede was there of a newe reconciliation So the death of Christ might séeme superfluous I aunswere when Christ is sayd to reconcile his Father to vs that this is referred to our capacitie For as we are guyltie of euill in our selues we cannot conceiue God but to be angrie and deadlye displeased vntill Christ abolish sinne by his death vntil he deliuer vs with the price of his bloud from death Againe the loue of God requireth righteousnesse Therefore that we may be assured that we are beloued it is of necessitie that we come to Christ in whom onely wée finde righteousnesse Now we sée the varietie of speaking which is vsual in Scripture
mindes because God doth establish our faith by his owne authoritie Neither dooth he say that God dooth speake outwardly but that euery one of the godly doth féele him the Authour of his faith inwardly in himselfe Whereby it appeareth how much an inconstant opinion which hangeth vppon some other thing doth differ from faith 10 He that doth not beleeue As the faithfull haue this commoditie that they know themselues to be without daunger of errour because they are grounded vppon God so he maketh the vngodly guiltie of great blasphemie because they accuse God of a lie Truely nothing is more precious vnto God then his truth wherfore no greater iniury cā be done vnto him then when he is spoyled of this honor Therfore that he may stur vs vp to beléeue he taketh an argument frō the contrarie For if it be an horrible and cursed wickednesse to make God a liar because then that which is most proper vnto him is taken awaie who would not feare to abase the credit of the gospell wherein God will especially be accounted true and faithfull This is dilligently to be noted Some meruaile why God doth so much commend faith why vnfaithfulnesse is so sharply condemned But héere the infinit glorie of God is in question For séeing he woulde giue forth a speciall shew of his truth in the Gospell they leaue him nothing whosoeuer refuse Christ therein offered Wherefore that we may graunt that some man maye in some other partes of his lyfe be equall vnto an Angell yet his holynesse is diuellish so long as he reiecteth Christ As we sée certaine in the Papacie much to flatter themselues with I know not what visor of holinesse when as yet they resist the Gospell most obstinatly Therefore let vs holde that this is the beginning of godlynesse obediently to imbrace that doctrine which hee hath so faythfullye auouched for a witnesse 11 That hee hath giuen eternall lyfe Nowe hée allureth vs to beléeue by setting before vs the profite thereof This reuerence indéede is due vnto GOD that whatsoeuer hée sayeth to vs it be by and by without controuersie But whereas he offereth vs lyfe fréelye it is an vnthankfulnesse intollerable if we doo not receyue so louing and swéete a doctrine with a most stedfast and ready faith And truly the words of the Apostle haue this drift that we must not onely reuerently obeye the Gospell least wée doe iniurye vnto God but also that it is to bée beloued because it bringeth vnto vs eternall lyfe From whence also wée doo gather what is chiefely and most of all to be sought for in the Gospell of Christ to wit the free guift of eternall redemption and saluation For séeing God of his goodnesse dooth there exhorte vs vnto repentaunce and feare it ought not to be separated from the grace of Christ And that the Apostle maye staye and detaine vs whollye in the eternall grace of Christ he repeateth vnto vs again that euerlasting life is contained in him alone as if hée shoulde haue sayde that there is no other meanes at all set downe vnto vs by GOD the father to obtaine life And indéede the Apostle hath briefly héere comprehended thrée things to wit that we are all appoynted vnto death vntill God of his frée goodnesse doo restore vs to life For he plainly sayth that lyfe is giuen by God Whereby also it followeth that we are disappoynted of it and that it cannot be gotten by deserts Further he teacheth that this life is giuen vnto vs by the Gospell because there is layde open the goodnesse and fatherly loue of God towardes vs. Lastly he saith that we are by no other meanes made pertakers of that lyfe then when we are ingrafted into Christ by faith 12 He that hath not It is a confirmation of the sentence going before Indéed that ought to suffice that God hath placed lyfe no where els but in Christ that it maye be sought for frō thence But least any man should decline another way he shutteth out all men from the hope of life which séeke it not in Christ We knowe what it is to haue Christ for he is possessed by faith Therefore he depriueth all men of life which are not of the bodie of Christ But this séemeth not to agrée with reason For histories doo shew that there haue bene excellent men and indued with noble vertues which notwithstanding haue ben altogether strangers from Christ And it séemeth vnfit to giue no honour vnto so great excellencie I aunswere that we are farre deceiued if we thinke that whatsoeuer dooth excel in our eyes is allowed of God Yea rather as it is in Luke 16.15 that which is excellent in the sight of men is abhominatiō before God Foe because the vncleannesse of the heart is vnknowen vnto vs we are content with the outward shew But God dooth sée most filthy wickednesse lying hid vnder the same Therfore it is no meruaile if those vertues which beare an outward shew doo stink before him which both procéede from an vncleane heart and also tende not to a good ende Further whence is the cleannesse of the heart whence is a good indeauour of godlinesse but from the spirite of Christ Then nothing is worthie of praise but in Christ Although ther is another reason which taketh away al doubt For the righteousnesse of men consisteth in the forgiuenesse of sinnes If thou take away this the vndoubted cursse of God and euerlasting death remaineth for vs all and it is onely Christ which reconcileth the father vnto vs as he hath once pacified him by the sacrifice of his death Whence it followeth that God is mercifull to man but in Christ and that there is no righteousnesse but in him If any man obiect Cornelius whō Luke witnesseth to be acceptable vnto god before that he was called to the faith of the gospel I aunswere briefely that God dooth somtimes so work in vs that the séede of faith dooth not by and by the first day appeare Cornelius had not a cléere and plaine knowledge of Christ but séeing hée was indued with some féeling of the mercy of God he must withall holde some thing of the mediator But because God hath secrete and wonderfull meanes to worke by let vs passing by the shewes that profite not holde fast only the plaine way to saluation which he sheweth vs. 13 I haue written these things vnto you which beleeue in the name of the sonne of God that ye may know that you haue eternall life and that you may beleeue in the name of the sonne of God 14 And this is the trust which wee haue in him that if we shall aske anye thing according to his will he heareth vs. 15 And if we know that hee heareth vs when we shall aske any thing we know that we haue the petitions that wee haue asked of him 13 I Haue written these thinges vnto you Because there must bée a continuall going forward in faith therefore he saith that he writeth
our faith that we maye be assured that in our owne cause we shal neuer take the repulse In the meane time the Apostle dooth exhort vs that one of vs be mutuallye carefull for the safetie of another And again he willeth that the falls of our bretheren be vnto vs prouocations to pray And in truth this hardnesse were passing great to be touched with no sense of compassion when wée sée the soules which are redéemed with the bloud of Christ perish And he sheweth that there is a remedie at hand whereby bretheren may helpe their bretheren He shall giue life he saith to him that is readie to perish that shall pray for him Albeit the word He shall giue may be referred to God as if it had bene sayde God shall graunt the life of our bretheren to our prayers But the sense shall be one still that so farre foorth the prayers of the faithfull are auaileable that they maye deliuer a brother from death If thou doost vnderstande it of man that he dooth giue life vnto his brother the speach will be hyperbolicall yet it will containe no vnseemly thing For that which is giuen vnto vs by the free grace of god yea that which for our sake is graunted vnto others we are sayd to giue vnto others So great a profite ought not to mooue vs a lyttle to pray that our bretherens sins may be forgiuen them And when the Apostle cōmendeth vnto vs Sumpathian a compassion he dooth withall admonish how much we are to take héede of crueltie in condemning our bretheren and too much sharpnesse in despairing of their safetie A sinne not vnto death Least immediately we cast away all hope of their safetye which sinne he sheweth that God dooth not so seuerely punish their faults that therfore he dooth vtterly cast them off Wherevppon it dooth follow that we must take them for bretheren séeing the Lord dooth receiue them in the accompt of children But he denieth that they are sinnes vnto death not onelye wherein the Saints doo daily offend but also if at any time it come to passe that they grieuously prouoke the wrath of God For so long as there remayneth place to forgiuenesse death dooth not yet wholly raigne And yet the Apostle dooth not héere distinguish betwixte veniall and deadly sin as afterwards was commonly done For that distinction which preuayled in the Papacie is most vnsauorie The Sorbonnists acknowledge almost no sinne to be deadly except wherein there appeareth such grose vncleannesse that it may be felt with hands So amongst veniall sinnes they accompt the most horrible filthinesse which lurketh in the minde Finally all the fruites of originall sin so that they breake not out into externall acte they thinke to be done away with a light sprinkling of holy water And what maruell when they doo not accompt the blasphemous doubtings of the grace of God and whatsoeuer lusts and concupiscences to be sinne so that the consent be not withall If the minde of man be shaken with vnbeléefe if impatience doo prouoke him that he murmure agaynst God how much soeuer monstrous lusts doo mooue him all this is lighter with the papists then that he be ouertaken in sinne at the least after baptisme Therefore it is no maruel if of greuous offences they can make venial sins for they weigh thē with their own not with the ballance of god But among the faithful this principle must be vndoubted that whatsoeuer is cōtrary to the law of god is sin that deadly by his own nature For where the trāsgressiō of the law is ther is sin death Then what shall be the sense of the apostles words He denieth those sinnes to be deadly which albeit they are worthie of death Yet God dooth not so seuerely punish them Therefore he dooth not weigh the sinnes in themselues but he iudgeth of them according to the fatherly kindnesse of God which pardoneth the guiltinesse where yet there was offence Finally he dooth not giue thē ouer to death that God hath restored to life by raising them againe albeit they letted not why they should not haue ben shut out from life There is a sinne vnto death I haue sayd alreadie that sinne is called so whereto there is lefte no hope of forgiuenes But it is demaunded what manner of sinne that is For it must néedes be very gréeuous which God so seuerely punisheth It may be gathered by the course of the text that the fall was not in part as they say nor the transgression of one precept but a generall falling away where by men doo vtterlye estraunge themselues from God For the apostle addeth afterwards that the sonnes of God doo not sinne that is that they forsake not God and giue ouer and imbondage themselues whollye vnto Sathan It is no meruaile if such a fallyng awaye be a deadly sinne For God dooth neuer so depriue his children of the grace of his spirite but that they receiue some sparke of godlynesse Therefore they must néedes be reprobates and giuen ouer vnto death who so fall awaie that they cast away the feare of God If anie aske whether the waie of saluation be shut vp against their repentaunce The answere is readie That séeing they are giuen ouer vnto a reprobate sence and destitute of the holy Ghost they can doe no other thing then runne headlong into worse and adde sinne vnto sinne Further séeing sinne or blasphemie against the Spirit doth continually drawe with it such a falling awaie there is no doubt but it is noted heere But it is asked againe by what markes we may know that the fall of man is deadly For except there were certaine knowledge of that thing the Apostle shuld except in vaine that we must not praie for that kinde of sinne Therefore it shall bée lawfull sometimes to determine whether he be past hope that hath falne or that there be yet place to recouerie I graunt indéed that that is true and it is proued without controuersie by this place But because this cōmeth but seldly to passe god commending the infinit riches of his grace commandeth vs by his example to be merciful the iudgement of eternall death is not rashly to be giuen vppon anie man rather loue dooth incline vs to hope well But if the desperate wickednesse of some men doo appeare vnto vs no otherwise then if the Lord did poynt it out with the finger there is not why we shoulde striue with the iust iudgement of God or desire to be more fauorable then he 17 Euery vnrighteousnesse This place may be expoūded diuersly for if thou resolue it into the contrarie part the sense shall not be amisse thus Albeit all vnrighteousnesse is sinne yet ther is some sin not vnto death Another sense would also likewise agrée Because sinne is all vnrighteousnesse therevppon it followeth that there is some sinne not vnto death Others take All vnrighteousnes for whole vnrighteousnesse as if the Apostle should haue said that the sinne whereof
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
¶ The Comentaries of M. Jhon Caluin vpon the first Epistle of Sainct Ihon and vpon the Epistle of Iude wherein accordyng to the truthe of the woordes of the holie Ghost he most excellently openeth and cleareth the poinct of true iustification with GOD and sanctification by the Spirit of Christ by the effects that he bryngeth forthe in the regeneration Translated into Englishe by W. H. Psal 129 5. Thei that hate Syon shal be all ashamed and turned backward Prou 19.14 House and riches are the inheritaunce of the Fathers but a prudent wife commeth of the Lorde Psal 32 11. Be glad ye righteous and reioyce in the Lorde and bee ioyfull all ye that are true of harte ¶ Jmprinted at London by Jhon Kyngstone for Jhon Harrison the yonger To the Worshipfull my very good freend Maister VVilliam Swan of Wye in Kent and to the right Vertuous and Christian Gentlewoman Mistresse Amy Swan his Wife with all those that in the truth of a single hart loue the Lord Iesus in that Congregation 1. Tim. 4.8 W. H. wisheth plentie of those blessynges whiche haue promises of this life and the life to come IN the often consideration right deare in the Lord of the righteous a Gen. 2.17 Rom. 5.12 iudgemeÌ„t of GOD against all the sonnes of men with the infinite ouerflowinges of all b Gen. 8.21 Esa 64.6 guiltinesse before hym the many assaultes of c Gen. 3.1 1. Cro. 21.1 Sathan and daungerous inticements of our own d Rom. 8.13 harts into the waie of euill the e Deut. 32. â—8 19 20.21 Rom. 6.23 fearcenesse of the Lordes wrathe for sinne and our owne vtter f 1. Sam. 2.25 inabilitie to stande in his sight whiche causeth that the hartes of many g Psal 6.1.2.3.4 5. Math. 24.46 righteous in the feelyng of their owne wants doe euen faint before the anger of the Lorde hath in the direction of Gods Spirite giuen an hartie desire to be assured of the waie of safetie with what soeuer belongeth to the right application and continuance of the same Wherein as the Lorde hath made knowne the riches of his owne free h Ieremy 32.3 Ihon. 3.6 Rom. 5.8 Gala. 2.21 Ephe. 3.19.5.2 loue towardes his the head and alone fountaine of all eternall safetie vnto his elect so is it also plaine that by no other way or meane we haue attained vnto the free gift of grace and full reconcilement with the Lorde then by the mediation of the i Rom. 8.3 1. Tim. 3.16 sonne of God in our owne fleshe For all the counsell k Math. 3.17 Gala. 5.17 Ephe. 28. Phil. 1.6.2.13.2 Thes 2.17 Tit. 17.14 Heb. 13.21 will wisedome and power of the sonnes of men as in them selues thei are moste vncleane so must they flie before the face of the Lord and neuer be able to pleade innocencie for his Sainctes Whiche reconcilement as albeit in it self it is alsufficient for all the sonnes of men it is onely effectuall to the Lordes l Rom. 9.11.11.5.11.7 elect who in the power of an effectuall m Act. 13.39.26 18. Rom. 3 21.24.25.28.4.5 11.24 Phil 3.9 Heb. 11.14 faithe alone receiue the fauour of the Lorde with application of the promises of his grace so in the like power vnto hymself alwaies rulyng where he is had prouidyng cheefly for the n Psal 11 5. 1. Ihon. 17.4 Act. 3.13 1. Cor. 6.20 honor of his name with a ioyned care for the good of his Churche o Exo. 29.45 Leuit. 26.12 Esa 43.2 Math. 9.36.21.41 and woorking a newnesse of the whole p Ihon. 3.3 2. Cor. 5.17 man doeth onely seale vnto the soules of the Sainctes of God the assuraunce of their good estate with the Lord. For q Rom. 8.28.29 30.9.24 1. Cor 1.9.24 whosoeuer by an effectuall callyng is grafted into the Sonne of God and made a member of that bodie whereof Iesus Christ is the head is one with hym in the r Math. 12.50 Ihon. 20.7 Rom. 8.29 Heb. 2.11.12 fellowshippe of all the blessynges of the Lorde And albeit thei are onely infinite in hym who hath receiued aboue his fellowes yet according to the measure of the dispensation of his grace thei are freely giuen vnto all his elect and are assured vnto them by a most effectuall witnesse euen the Spirite of adoption and grace by whoÌ„ he dwelleth in those that bee his who as he is not without his effect so in a moste liuely and quickning power he bothe applieth and sealeth vp And as he hath appeared for vs a s 1. Sam. 2. Psal 2.6 Esa 3.6.7 Ieremy 23.5.6 Ez 34.24 King a t Heb 4.14.8.6 Heb. 5.6 â— 11 Priest and a v Deut 18.8 Act 3.11.22 1. Cor. 1 30. Collo 2.3 Iere. 23.5 45.5 Ezec. 21 26. Zach. 9.9 Prophet so the great kindnesse of the Lord is seuerally applied according to the same As in the first he hath vtterly spoiled and laied waste the power of all the enemies of his Church and iustly taken the Kingdome vnto hymself the Scepter whereof shal a Psal 45. â— neuer fade or decaie so we being cleared of all daunger and freed from the perill of all our foes are in all care conscience to confesse him our Lord alone and as true subiects of so good a King to holde our selues against Sathan and men vnto the pure obedience of his wil. Againe as he is the onely true Priest Psal 110.5 Zach. 6.13 Heb. 2.17 who is sanctified of God to offer vnto hym a most sweete Sacrifice to reconcile vs vnto hymself and as by his alone execution of this office and offeryng of hymself we haue by hym a sure peace and free entrance into the presentes of the Lorde as by hym all enmitie is doen awaie and there remaineth inaccomptable peace and fauour for euermore so we are most strongly to cast out of sight the sleightes of Sathan and all the deuises of men as moste vncleane filthinesse for euer and not to set our selues or admit others of what sorte soeuer to stande for vs in this duetie to spoyle vs of assured safetie and the Lorde Iesus of this honour that he alone and none but he is the Priest of his Churche and hath fully and alsufficiently performed whatsoeuer appertaineth to their peace for euermore And as he alone among all the Prophets of the Lorde Esa 40.11 â—1 â— Deut. 18.15 hath infinitly opened the will of God and as in him is al fulnesse of diuine wisedome Ihon. 10.11 to reueale and make knowne the will of God vnto his Churche and as what soeuer he discloseth vnto his Sainctes hath a sounde warrant to be the will of the most highest and ought to hold vs in the awe of the same so he alone hath this peculier vnto hymself to bee the moste excellent Prophet and Apostle of his Churche and that none must be vnto vs in this place but he alone and whatsoeuer doth not
proceede from him must not be held of power to binde the consciences of men 2. Cor. 2.12 In all whiche as the Lorde Iesus hath troden the Winepresse alone 2. Cor. 1.24 1. Tim. 4.1 Esa 63.3 and carried captiue for euermore what soeuer might withstande the saluation of his and by his Spirite directed vs into the light and vse of the same so in the like power of the same Spirite he sealeth vnto the consciences of men the sounde warrant of the infinite fauour of GOD in the righteousnesse of his Sonne to the free and sure enioiyng of al the rest Rom. 8.9 And as who so hath not the Spirite of Christ is none of his Gala. 5.22.23 whereby is seuered the states of men so the same Spirite is discerned by his effectes whiche because in this case thei are of two sortes it shall be profitable in a worde to weigh them a parte that in the effectuall triall of the same the children of God maie in a sounde experience of the power of Christ in their owne soules bee cheared vnto constancie in euery good duetie against Sathan and men and the vaine dissemblers Heretiques tyme seruers Epicures and carnall Gospellers with the like who swarme euery where maie if thei had eyes to see perceiue their iust cause to returne and to humble their soules vnto the obedience of the Lorde The first effecte therefore is an inwarde witnesse vnto the soule of the infinite loue and free grace of God by faith in the righteousnesse of Christ Rom. 8.16 and whereby is giuen boldnesse with an assured trust to rest vpon hym in euery distresse and to repaire vnto hym with callyng vpon his name As it is written Gala. 4.6 Because ye are Sonnes God hath sent the Spirit of his Sonne into your hartes criyng Abba Father Whiche although for a tyme it seeme to bee hid and beyng as it were raked vnder the ashes of our owne corruption yet because it is a plâ—dge of the loue of God which is not for a daie but perpetuall in his Sonne For whom he loueth Ihon. 13.1 he loueth them to the ende and working in vs an effectuall callyng Rom. 11.29 which with God is without repentaunce Rom. 8.30 it sealeth vnto vs the truthe of a sure election and so consequently that there is no feare of fallyng awaie because we rest not on any strength of our owne but vpon the resolute coÌ„tinuance of the loue of God and the infinite truth of his worde and grace The other effect is more apparaÌ„tly seen For by faith he doeth purifie the hart Acts. 15.9 Rom. 6.4 Rom. â— 5.6.7.8 causeth a true hatred and continual diying vnto sinne and daiely quickeneth vnto the obedience of the Lorde chaungeth the naturall disposition of the whole soule and body and frameth it to the will of God Psal 69.9 and worketh a feruent loue aboue all thynges vnto the Lord and to those that be his with coÌ„tinuall callyng vpon his name according to his wil. And these effectes as thei are peculier to the Spirite of Christ and haue not been in a right purpose namely for the glorie of God and the good of his in any other then in the Sainctes of God so in whom soeuer these effectes are founde though with much weakenesse Who so hath the fruites of the Spirite hath the Spirite 2. Pet. 1.10 so it be in truth and with out hypocrisie it shall euer bee founde to bee most true that where is the effectes there is the cause to whom thei belong So that by this right discernyng of the fruites of the Spirite of the Lorde Jesus and the hauyng of the same we maie truely gather that we haue hymself so as is meant in the worde of God and so are surely grafted into Christ and maie assure our hartes before him both for our selues and others what soeuer other waies our feare and feelyng be for the tyme. For if at sometymes wee maie finde that in some measure wee haue had these effectes the true fruites of a liuely faithe and so the assuraunces of our election and saluation by Christ then is there no iust cause of any feare if wee mourne vnto the repossessing of our peace againe Rom. 11.29 because the giftes and callynges of God are without repentance And if it bee obiected that wee haue felt the fauour of the Lorde but now it is gone and cleane tourned awaie as that obiection is most vntrue so to thinke on that fashion is to suppose an impossible thyng For God neuer chaungeth his owne purpose but what soeuer he hath purposed shall stand 2. Tim. 2.19 and his counsell shall take effect whatsoeuer lets be against it Wherevpon we maie rightly gather that who soeuer hath a certaine testimonie of his faithe and saluation in all his life maie be assured that it is there stil and shall bee vnto the ende although for a tyme thei feele it not nor perceiue the working of it For it doeth not followe that a little child hath no reasonable soule because he hath not the vse of it or that the Trees be dead in Winter because thei beare no fruite or that there is no Fire because there is no flame Againe Rom. 8.10 2. Cor. 5.17 Reue. 21.5 the Lorde Iesus Christ killeth in vs that is beginneth to kil in vs the whole bodie of sinne and maketh all thinges newe concernyng the qualitie thereof so that our vnderstandyng and iudgement is lightened and gouerned that it beginneth to approue of those good thynges which before it misliked our will also is cleansed to the hatred of sinne and desire of those thynges that be good and our affection beginne to flie and eschewe what is forbidden and to embrace and followe that whiche is commended of the Lorde The whiche inwarde power of the Spirite of Christ if wee feele in effect and working in our owne soule or see the care it leadeth others vnto the conclusion is infallible and plaine that wee haue faith and so consequently Jesus Christ eternall life But it is obiected how can there be assuraunce of the vndoubted fauour of the Lorde and of saluation seeyng all men are sinners not onely in that euery man is corrupted by nature but that the corrupt nature of man doth daily bryng forth effectes accordyng to the same mouynges prouocations consentynges and actions contrarie to the will of God yea seing all doe sinne The aunswere is easie that albeit euery one hath continually in hym those thynges that bee in them selues infinitely offensiue before the Lorde yet the distaunce is not so much betweene heauen and earth as the difference is great betweene sinner and sinner that is betweene hym in whom sinne raigneth and hym in whom sinne is Of the first the Apostle commaundeth such as feare God that sinne doe not raigne in them Rom. 6.12 that is haue power to leade theÌ„ with delight in the waie of euill And
of the other he saieth by his owne example Rom. 7.15.17 That that I would not do that I doe yet not I but sinne that dwelleth in me Where he meaneth by sinne the remnaunces of corruption whiche yet were sinne albeit he laboured against it and was so farre from taking delight therein that he euen groned vnder the burden thereof Rom. 7.24 saiyng O wretched man that I am who shal deliuer me from this bodie of death But who seeth not that fewe there are who striue to giue obediēce vnto the Lord and to shew forth the effectual cognizaunce and badge whose people thei be by true regeneration and sincere loue to the bretheren Infinite in deede are the thousandes of men who beare an outward face to the Gospell of Christ that yet doe wholly prophane them selues in the obedience of sinne not knowyng or not regardyng 2. Cor 5.17 that iustification and sanctification are inseperable companions who can not bee sondred or put aparte Yet the olde complaint of the Prophet is in vse at this daie that men seeme to saie in their hartes Esa 28.15 Wee haue made a couenaunt with death and with hell are wee at a greement though a scourge run ouer and passe through it shall not come at vs for we haue made falshood our refuge and vnder vanitie are we hidd Moises commaunded the Israelites carefully to auoide the roote of bitternesse Deut. 29.18.19.20 Heb. 12.15 and sheweth what it is and the daunger thereof that is an harte hardened at the iudgementes of the Lorde and saiyng Tushe I shall haue peace although I walke according to the stubbornnesse of myne owne harte The Lorde saieth Moises will not be mercifull to suche a soule c. And who maie not see the many yea infinite thousandes of suche as haue in their profession succeeded Esawe as prophane as he Heb. 12.16 who contemned and solde his birthright for one messe of meate but thei thinke thei shall safely retourne in conuenient tyme yet thei are greatly deceiued Gen. 25.32 Esawe thought not his birthright worth a strawe if he perished with hunger that is except it might serue hym in this life These contemne the truth of Gods word the honor of his name and care of true obedience vnto his will in regarde of their pleasure or profite the least that maie Heb. 12.17 Esawe founde no place to repentaunce although he sought the blessing with teares and who can assure them that their portion wil not be as his For howsoeuer thei outwardly pretende to agree with vs in one and the same truthe of God yet we continually see to our intollerable greefe how in the practize of their life thei runne headlong to all prophannesse cast the glorious power of the worde of God whiche should continually bynde them to the obedience of his will out of their sight 2. Tim. 3.2.5 2. Pet. 2.3 whilest thei accompt more of gaine then of Godlinesse and wallowe in their vaine pleasures and fleshly delightes as is infinitly seen at this daie Who maketh not a tushe in his owne soule to giue obediēce to the Lorde in all the actions of his life If outwardly to bragge that we are children of the righteous to glorie in our titles Ihon. 8.3.3 if not rightly to accompt of the excellencie of our high callyng with God if to be hardly drawen to any good waie and to goe swiftly to the waie of sinne if our filthie gaine though but in a vile thyng or beastly delightes bee of force to carie vs against the obedience of the will of God bee to holde an estate with Esawe as it is in deede if onely thei haue sealed vnto them the fauour of the Lorde who by the power of the Spirite of Christ are chaunged in their whole beeyng and cherefully led in the obedience of the wil of God then is there iust cause that all carnall Gospellers Libertines carelesse professors and prophane men should intollerably feare before the anger of the Lord. And although thei be infinitly drunken with this vile conceapt that so thei bee no Papistes whiche vncleane beastes in deede remaine in their sinnes so thei professe the Gospell alowe of the truthe and doctrine thereof as common men doe in all thynges that touch not themselues that for the rest God is mercifull and thei shall doe well enough howsoeuer thei liue yet let them remēber alwaies the example of Esawe He though not the excellencie of Gods callyng to be as it was in the tyme of his vanitie nor yet doe thei He wept for a blessing and it maie be some of them would gladly be saued But true repentaunce Luc 24 47. the waie whereby it is had was farre from him and who shall promise it vnto them It maie bee if the Lorde doe not conuert them thei maie haue suche a repentaunce as Judas had a sight of the righteous iudgementes of GOD and their owne sinne but suche a power in their owne soules as maie soundly applie the free promises of God in Christ and his whole righteousnesse vnto them selues it is onely from the Lorde and resteth not in the power of any childe of man as maie well be seen in Esaw who is saide to haue founde no place to repentance though he sought the blessing with teares Againe seing the Lorde maketh it knowen in some acceptable measure who doe rightly profite in the profession of his name vnto the assuraunce of his grace free discharge from al daunger in the daie to come As doeth appeare in the visitation of the greate Citie spoken of in Ezekiel 9.4 commaundyng that all thei onely shall be sealed to a sure escape that mourne crie for the wickednesse of men How shall these impure Macheuilles Atheistes Papistes Libertines beastly professors and carnall Gospellers be put in hope of the fauour of God who are so farre of from mournyng in their owne soules for the euilles of men that their owne life is nothyng els but a Sea of sinne and daiely proceedyng in continuall transgression against the Lorde And albeit it is moste true that whom the Lorde of glorie hath called from the death of sinne to the life of righteousnesse and caused that they walke not as thei did before Ephe. 2.2 seueryng his people from the curse of the worlde and the vsuall waies of men yet very fewe there are found that make conscience of any chaunge in them selues into those waies whiche bee accordyng to the Lorde And though it be infinitely vrged vnto the myndes of men that who soeuer is in Christ is a newe creature ◠Cor. 5.17 that is begunne to be chaunged in his whole soule and bodie from corruption and sinne to the light and willing obedience of the will of God Yet who maie not see that the most wilfully ignoraunt of this waie and that it is true in experience that the Prophet saieth that who so withdraweth himself frō euill must be spoiled
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