¶ The Commentaries of M. John Calvin upon the first Epistle of Saint John, and upon the Epistle of Jude: wherein according to the truth of the words of the holy Ghost, he most excellently openeth and cleareth the point of true justification with GOD, and sanctification by the Spirit of Christ, by the effects that he bringeth forth in the regeneration. Translated into English by W. H. Psal. 129 5. They that hate Zion, shallbe all ashamed and turned backward. Prou 19.14. House and riches are the inheritance of the Fathers: but a prudent wife cometh of the Lord. Psal. 32 11. Be glad ye righteous, and rejoice in the Lord, and be joyful all ye that are true of heart. ¶ Imprinted at London by John Kyngstone, for John Harrison the younger. To the Worshipful my very good friend Master William Swan of Wye in Kent, and to the right Virtuous and Christian Gentlewoman Mistress Amy Swan his Wife, with all those that in the truth of a single heart love the Lord jesus, in that Congregation, 1. Tim. 4.8. W. H. wisheth plenty of those blessings which have promises of this life and the life to come. IN the often consideration (right dear in the Lord) of the righteous a Gen. 2.17. Rom. 5.12. judgement of GOD, against all the sons of men, with the infinite overflowings of all b Gen. 8.21. Esa. 64.6. guiltiness before him, the many assaults of c Gen. 3.1. 1. Cro. 21.1. Satan, and dangerous enticements of our own d Rom. 8.13. hearts into the way of evil, the e Deut. 32. ●8. 19 20.21 Rom. 6.23. fierceness of the lords wrath for sin, and our own utter f 1. Sam. 2.25. inability to stand in his sight, which causeth that the hearts of many g Psal. 6.1.2.3.4 5. Math. 24.46. righteous in the feeling of their own wants do even faint before the anger of the Lord: hath in the direction of God's Spirit, given an hearty desire to be assured of the way of safety, with what soever belongeth to the right application and continuance of the same. Wherein as the Lord hath made known the riches of his own free h jeremy. 32.3. Ihon. 3.6. Rom. 5.8. Gala. 2.21. Ephe. 3.19.5.2. love towards his, the head and alone fountain of all eternal safety unto his elect, so is it also plain that by no other way or mean we have attained unto the free gift of grace, and full reconcilement with the Lord, then by the mediation of the i Rom. 8.3. 1. Tim. 3.16. son of God in our own flesh. For all the counsel, 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, wisdom, and power of the sons of men, as in themselves they are most unclean, so must they fly before the face of the Lord and never be able to plead innocency for his Saints. Which reconcilement as (albeit in itself it is all-sufficient for all the sons of men) it is only effectual to the Lords l Rom. 9.11.11.5.11.7. elect, who in the power of an effectual m Act. 13.39.26 18. Rom. 3 21.24.25.28.4.5 11.24. Phillip 3.9. Heb. 11.14. faith alone receive the favour of the Lord with application of the promises of his grace: so in the like power unto himself, always ruling where he is had, providing chiefly for the n Psal. 11 5. 1. Ihon. 17.4. Act. 3.13. 1. Cor. 6.20. honour of his name with a joined care for the good of his Church, o Exo. 29.45. levit. 26.12. Esa. 43.2. Math. 9.36.21.41. and working a newness of the whole p Ihon. 3.3. 2. Cor. 5.17. man, doth only seal unto the souls of the Saints of God the assurance of their good estate with the Lord. For q Rom. 8.28.29 30.9.24. 1. Cor 1.9.24. whosoever by an effectual calling is grafted into the Son of God, and made a member of that body whereof jesus Christ is the head, is one with him in the r Math. 12.50. Ihon. 20.7. Rom. 8.29. Heb. 2.11.12. fellowship of all the blessings of the Lord. And albeit they are only infinite in him, who hath received above his fellows, yet according to the measure of the dispensation of his grace, they are freely given unto all his elect, and are assured unto them by a most effectual witness, even the Spirit of adoption and grace, by whom he dwelleth in those that be his, who as he is not without his effect, so in a most lively and quickening power he both apply and sealeth up. And as he hath appeared for us a s 1. Sam. 2. Psal. 2.6. Esa. 3.6.7. jeremy. 23.5.6. Ez 34.24. King a t Heb 4.14.8.6. Heb. 5.6. ●. 11. Priest and a v Deut 18.8. Act 3.11.22. 1. Cor. 1 30. Collo. 2.3. jere. 23.5 45.5. Ezec. 21 26. Zach. 9.9. Prophet, so the great kindness of the Lord, is severally applied according to the same. As in the first, he hath utterly spoiled and laid waste the power of all the enemies of his Church, and justly taken the Kingdom unto himself, the Sceptre whereof shall a Psal. 45. ●. never fade or decay, so we being cleared of all danger, and freed from the peril of all our foes, are in all care & conscience, to confess him our Lord alone, and as true subjects of so good a King, to hold ourselves against Satan and men, unto the pure obedience of his wil Again, as he is the only true Priest, Psal. 110.5. Zach. 6.13. Heb. 2.17. who is sanctified of God to offer unto him a most sweet Sacrifice to reconcile us unto himself, and as by his alone execution of this office, and offering of himself, we have by him a sure peace and free entrance into the presents of the Lord, as by him all enmity is done away, and there remaineth inaccomptable peace and favour for evermore, so we are most strongly to cast out of sight the sleights of Satan and all the devices of men, as most unclean filthiness for ever, and not to set ourselves, or admit others of what sort soever, to stand for us in this duty, to spoil us of assured safety, and the Lord jesus of this honour, that he alone and none but he is the Priest of his Church, and hath fully and alsufficiently performed whatsoever appertaineth to their peace for evermore. And as he alone among all the Prophets of the Lord, Esa. 40.11 ●1. ●. Deut. 18.15. hath infinitely opened the will of God, and as in him is all fullness of divine wisdom, Ihon. 10.11. to reveal and make known the will of God unto his Church, and as what soever he discloseth unto his Saints, hath a sound warrant to be the will of the most highest, and aught to hold us in the awe of the same: so he alone hath this peculiar unto himself, to be the most excellent Prophet and Apostle of his Church, and that none must be unto us in this place but he alone, and whatsoever doth not proceed from him must not be held of power to bind the consciences of men. 2. Cor. 2.12. In all which as the Lord jesus hath trodden the Winepress alone, 2. Cor. 1.24. 1. Tim. 4.1. Esa. 63.3. and carried captive for evermore, what soever might withstand the salvation of his, and by his Spirit directed us into the light and use of the same: so in the like power of the same Spirit he sealeth unto the consciences of men, the sound warrant of the infinite favour of GOD in the righteousness of his Son, to the free and sure enjoying of all the rest. Rom. 8.9. And as who so hath not the Spirit of Christ is none of his, Gala. 5.22.23. whereby is severed the states of men, so the same Spirit is discerned by his effects, which because in this case they are of two sorts, it shall be profitable in a word to weigh them a part, that in the effectual trial of the same, the children of God may in a sound experience of the power of Christ in their own souls, be cheered unto constancy in every good duty against Satan and men: and the vain dissemblers, Heretics, time servers, Epicures, and carnal Gospelers, with the like, who swarm every where, may (if they had eyes to see) perceive their just cause to return, and to humble their souls unto the obedience of the Lord. The first effect therefore is an inward witness unto the soul of the infinite love and free grace of God by faith in the righteousness of Christ, Rom. 8.16. and whereby is given boldness with an assured trust to rest upon him in every distress, and to repair unto him with calling upon his name. As it is written: Gala. 4.6. Because ye are Sons, God hath sent the Spirit of his Son into your hearts, crying Abba, Father. Which although for a time it seem to be hid, and being as it were raked under the ashes of our own corruption, yet because it is a pl●dge of the love of God, which is not for a day: but perpetual in his Son (For whom he loveth, Ihon. 13.1. he loveth them to the end) and working in us an effectual calling, Rom. 11.29. which with God is without repentance, Rom. 8.30. it sealeth unto us the truth of a sure election, and so consequently, that there is no fear of falling away, because we rest not on any strength of our own: but upon the resolute continuance of the love of God, and the infinite truth of his word and grace. The other effect is more apparently seen. For by faith he doth purify the heart, Acts. 15.9. Rom. 6.4. Rom. ●. 5.6.7.8. causeth a true hatred and continual diing unto sin, and daily quickeneth unto the obedience of the Lord, changeth the natural disposition of the whole soul and body, and frameth it to the will of God, Psal. 69.9. and worketh a fervent love above all things unto the Lord, and to those that be his, with continual calling upon his name according to his wil And these effects as they are peculiar to the Spirit of Christ, and have not been, in a right purpose (namely for the glory of God and the good of his in any other then in the Saints of God, so in whom soever these effects are found, though with much weakness, Who so hath the fruits of the Spirit, hath the Spirit. 2. Pet. 1.10. so it be in truth and with out hypocrisy, it shall ever be found to be most true, that where is the effects, there is the cause to whom they belong. So that by this right discerning of the fruits of the Spirit of the Lord Jesus, and the having of the same, we may truly gather that we have himself, so as is meant in the word of God, and so are surely grafted into Christ, and may assure our hearts before him both for ourselves and others, what soever other ways our fear and feeling be for the tyme. For if at sometimes we may find that in some measure we have had these effects, the true fruits of a lively faith, and so the assurances of our election and salvation by Christ, then is there no just cause of any fear, if we mourn unto the repossessing of our peace again, Rom. 11.29. because the gifts and callings of God are without repentance. And if it be objected that we have felt the favour of the Lord, but now it is gone, and clean turned away, as that objection is most untrue, so to think on that fashion, is to suppose an impossible thing. For God never changeth his own purpose, but what soever he hath purposed shall stand, 2. Tim. 2.19. and his counsel shall take effect, whatsoever lets be against it. Whereupon we may rightly gather, that who soever hath a certain testimony of his faith and salvation in all his life, may be assured that it is there still: and shall be unto the end, although for a time they feel it not, nor perceive the working of it. For it doth not follow, that a little child hath no reasonable soul, because he hath not the use of it, or that the Trees be dead in Winter, because they bear no fruit, or that there is no Fire, because there is no flame. Again, Rom. 8.10. 2. Cor. 5.17. reve. 21.5. the Lord jesus Christ killeth in us, that is, beginneth to kill in us the whole body of sin, and maketh all things new concerning the quality thereof, so that our understanding and judgement is lightened and governed, that it beginneth to approve of those good things which before it misliked, our will also is cleansed to the hatred of sin, and desire of those things that be good, and our affection begin to fly and eschew what is forbidden, and to embrace and follow that which is commended of the Lord. The which inward power of the Spirit of Christ, if we feel in effect, and working in our own soul, or see the care it leadeth others unto: the conclusion is infallible and plain, that we have faith, and so consequently Jesus Christ & eternal life. But it is objected, how can there be assurance of the undoubted favour of the Lord, and of salvation, seeing all men are sinners: not only in that every man is corrupted by nature, but that the corrupt nature of man doth daily bring forth effects according to the same, movings, provocations, consentings, and actions contrary to the will of God? yea seeing all do sin? The answer is easy, that albeit every one hath continually in him those things that be in themselves infinitely offensive before the Lord, yet the distance is not so much between heaven and earth, as the difference is great, between sinner and sinner, that is, between him in whom sin reigneth, and him in whom sin is. Of the first: the Apostle commandeth such as fear God, that sin do not reign in them, Rom. 6.12. that is, have power to lead them with delight in the way of evil. And of the other he saith by his own example: Rom. 7.15.17. That that I would not do, that I do: yet not I, but sin that dwelleth in me. Where he meaneth by sin, the remnaunces of corruption which yet were sin, albeit he laboured against it, and was so far from taking delight therein, that he even groaned under the burden thereof, Rom. 7.24. saying. O wretched man that I am, who shall deliver me from this body of death? But who seethe not, that few there are, who strive to give obedience unto the Lord, and to show forth the effectual cognizance and badge whose people they be, by true regeneration, and sincere love to the brethren? Infinite in deed are the thousands of men, who bear an outward face to the Gospel of Christ, that yet do wholly profane themselves in the obedience of sin, not knowing, or not regarding, 2. Cor 5.17. that justification, and sanctification are inseparable companions, who can not be sundered or put apart. Yet the old complaint of the Prophet is in use at this day, that men seem to say in their hearts: Esa. 28.15. We have made a covenant with death, and with hell are we at a greement, though a scourge run over, and pass through, it shall not come at us: for we have made falsehood our refuge, and under vanity are we hid. Moses commanded the Israelites carefully to avoid the root of bitterness, Deut. 29.18.19.20. Heb. 12.15. and showeth what it is and the danger thereof, that is, an heart hardened at the judgements of the Lord, and saying: Tush I shall have peace although I walk according to the stubbornness of mine own heart. The Lord saith Moses will not be merciful to such a soul. etc. And who may not see the many, yea infinite thousands of such as have in their profession succeeded Esawe, as profane as he, Heb. 12.16. who contemned and sold his birthright for one mess of meat, but they think they shall safely return in convenient time, yet they are greatly deceived: Gen. 25.32. Esawe thought not his birthright worth a straw if he perished with hunger, that is, except it might serve him in this life. These contemn the truth of God's word, the honour of his name, and care of true obedience unto his will, in regard of their pleasure or profit the least that may. Heb. 12.17. Esawe found no place to repentance, although he sought the blessing with tears: and who can assure them that their portion will not be as his. For howsoever they outwardly pretend to agree with us in one and the same truth of God, yet we continually see to our intolerable grief, how in the practise of their life, they run headlong to all profaneness, cast the glorious power of the word of God (which should continually bind them to the obedience of his will) out of their sight, 2. Tim. 3.2.5. 2. Pet. 2.3. whilst they account more of gain then of Godliness, and wallow in their vain pleasures and fleshly delights, as is infinitely seen at this day. Who maketh not a tush in his own soul, to give obedience to the Lord in all the actions of his life? If outwardly to brag that we are children of the righteous, to glory in our titles, Ihon. 8.3.3 if not rightly to account of the excellency of our high calling with God, if to be hardly drawn to any good way, and to go swiftly to the way of sin, if our filthy gain though but in a vile thing, or beastly delights, be of force to carry us against the obedience of the will of God, be to hold an estate with Esawe as it is in deed, if only they have sealed unto them the favour of the Lord, who by the power of the Spirit of Christ, are changed in their whole being, and cheerfully led in the obedience of the will of God, then is there just cause, that all carnal Gospelers, Libertines, careless professors and profane men, should intolerably fear before the anger of the Lord. And although they be infinitely drunken with this vile conceapt, that so they be no Papists, which unclean beasts in deed remain in their sins, so they profess the Gospel, allow of the truth and doctrine thereof as common men do, in all things that touch not themselves, that for the rest, God is merciful, and they shall do well enough howsoever they live: yet let them remember always the example of Esawe. He though not the excellency of Gods calling to be as it was, in the time of his vanity, nor yet do they. He wept for a blessing, and it may be some of them would gladly be saved: But true repentance, Luc 24 47. the way whereby it is had, was far from him, and who shall promise it unto them? It may be, if the Lord do not convert them, they may have such a repentance as Judas had, a sight of the righteous judgements of GOD and their own sin: but such a power in their own souls, as may sound apply the free promises of God in Christ, and his whole righteousness unto themselves, it is only from the Lord, and resteth not in the power of any child of man, as may well be seen in Esaw, who is said to have found no place to repentance, though he sought the blessing with tears. Again, seeing the Lord maketh it known in some acceptable measure, who do rightly profit in the profession of his name unto the assurance of his grace & free discharge from all danger in the day to come. As doth appear in the visitation of the great City spoken of in Ezekiel. 9.4. commanding that all they only shall be sealed to a sure escape, that mourn & cry for the wickedness of men: How shall these impure Machevilles, Atheists, Papists, Libertines, beastly professors, and carnal Gospelers be put in hope of the favour of God, who are so far of from mourning in their own souls for the evils of men, that their own life is nothing else, but a Sea of sin, and daily proceeding in continual transgression against the Lord. And albeit it is most true, that whom the Lord of glory hath called from the death of sin to the life of righteousness, and caused that they walk not as they did before, Ephe. 2.2. severing his people from the curse of the world, and the usual ways of men, yet very few there are found, that make conscience of any change in themselves into those ways which be according to the Lord. And though it be infinitely urged unto the minds of men, that who soever is in Christ is a new creature, ●. Cor. 5.17. that is, begun to be changed in his whole soul and body, from corruption and sin to the light and willing obedience of the will of God: Yet who may not see that the most wilfully ignorant of this way, and that it is true in experience, that the Prophet saith, that, who so withdraweth himself from evil must be spoiled. For where are not they held commonly for the best men, that bear an outward face to the Gospel, while their lives are most full of evil, that stick at nothing, but at that which is good. Who swear, lie, and commit all abominations, and yet say they are good Christians, and of many it is said of them, that, they are very good Protestants. But who so careth in all his life, to yield unto the Lord the fruits of an acceptable obedience from the ground of a pure heart, and to square his thoughts, words & works after the rule of the word of God, is made a pray to the rest. And being accounted as the scum of the world, is set forth to the shame and reproach of all men, whose unbridled lips and bloody hands do besoyle and waste them from day to day: So that the poor Saints of the Lord, Psalm. 124.1.2. may still renew the song of the Church in David's time: Except the Lord had been on our side, they had long ago swallowed us up quick. And even as of all the enemies that juda had, the ten Tribes of Israel that were their brethren, and gave an outward profession of the name of GOD with them, were the greatest and most dangerous: Even so amongst all the enemies that Zion, God's Church hath, the most vehement and bitter are the falsharted and counterfeit Israelites, Papists, and other Heretics, and profane men. Yet of all the rest, as one enemy within the City is more dangerous than ten without, so careless professors and profane men as they have most power to hurt, so are they furiously enraged against the truth of the ways of God, and being set on fire to remain in their sin, and even sell themselves to work wickedness: but in vain, for he that sitteth on height shall laugh them to scorn. Psalm. 2.4. The Lord shall have them in derision. For can they make any accounts, that ever they that have been injurious to the Church of GOD, and to his people, have escaped the just hand of the Lord? Gen. 4.10.11. Did not Abel's blood, unjustly shed by Cain when he thought himself to be safe, cry vengeance on him and his posterity for ever? Gala. 4.29. Psalm. 137.7. Did jsmael or Esawe go free, for their injuries done to the lords servants? Went the reproachful taunts for nought, that the old and evil world did use against righteous Noah? 2. Pet. 2.5. 2. Pet. 2.8. Dan. 6.8. Or Sodom for their sins and injuries against lot? Or the Princes against Daniel? Was there ever Nation, Kingdom, or People, so mighty in power, so surpassing in policy, or wise in their generation, that have set themselves against God, his truth and people, and have not tasted of his indignation in due time, and can these time scruers, hypocrites, and profane men, persuade themselves that they shall be the first? Do they not remember that the Lord saith to his Church, who soever in thee shall set himself against thee shall surely fall? Are not Nimrod, Pharaoh, jeroboham, Nabuchadnezer, Darius, and Alexander, and many more gone, their Kingdoms laid waste, and their great and famous names raised from the earth? Is not their Religion changed from evil to worse, their Cities, Towns, and Temples made dens for wild beasts and unclean birds, as the lords Prophets told long before? Can they be more cruel than Nero, Dioclesian, Domitian, or such like? Can they pass jezabel, Antiochus, or such beastly tormentors? And yet in spite of them all, and all they could do, the Lord hath defended his, and powered upon them the recompense of their ways, in his due tyme. If the wicked that now live, could pass all these in madness, and themselves in cruelty, yet shall this be justly taken up against them: Psalm. 2.5. Why do the heathen rage and the people murmur in vain? For he is infinitely more strong that is with us, than any that can be against us. And though the wicked bend themselves, and run together against the Lord and his anointed: yet if we weigh the cause well, we shall ever find it most true, that, 2. Kin. 6.16. There are more with us then with them. job. 19.29. Let the ungodly therefore have their momentany joy that shall end with shame. And let us strive to be minded as he, who said: Psal. 62.7.18.2. The Lord is my strength saith my soul, therefore will I trust in him, and under the shadow of his wings shall be my refuge, etc. For as the Lord our most good and merciful father, doth, according to his infinite wisdom and endless compassion, prepare his people unto himself, trying what they will bear for his name's sake, even so he doth not assay them above that he makes them able to bear: ● Cor. 1●. 13. but arms them beyond the thoughts of the heart of man, till he send them full deliverance of all evil. In these miserable days wherein we live, as God in great mercy hath stayed the rage of our enemies, that they can not so spoil and make waste of the bodies and lives of the godly minded, and such as daily labour and profit in the true fear of GOD, as is like they would: so yet they remain themselves, even men vowed and given over to the will of Satan, having their hearts set on those things that are evil, and their feet swift to commit sin. Prou. 1.16. What their bloody hands dare not attempt, their poisoned tongues spare not to spew out where soever they come. Now that fire and faggot cease, their slanderous lying lips are opened wide, and their unclean mouths made Brothelhouses of all untruth against the servants of the Lord. And where they dare not openly blaspheme the doctrine for fear of shame, they secretly seek to undermine it, by inveighing against the teachers and true professors thereof, railing, lying, and slandering, without care or conscience what they speak, so that they may do the mischief that they labour for. This kind of persecution is not less grievous to a godly mind, than the other, and yet it is ever true, Prou. 28.1. the righteous are bold as a Lion, and a justified mind will turn itself unto God, will bear his cross thankfully, james. 1.2. Phil. 1.29. accounting it for exceeding joy to be called out of the Lord, to stand in his cause, and to suffer somewhat for his name's sake, confessing that the servant is not above his lord Math. 10.24. If Christ our Lord escaped not the venom of such empoisoned tongues: Ihon. 8.48. but they called him Samaritane, and said that he had a Devil, let no true Christian look to be free. For if they have called the Master of the house Beelzebub, Math. 10.25. what will they call them of the household? David, Psalm. 52.2. a pattern of the Church of God, felt those evils, when he compared slanderous tongues to Razors and sharp sword, and when he prayed: Psalm. 120.2. Deliver my soul O Lord from lying lips and from a deceitful tongue. And the Lord cut of all flattering lips, and the tongue that speaketh proud things. And as the Prophet hath prayed, so will it come to pass to all such as with unjust reproaches or otherways injury the Saints of the Lord, and they shall one day approve it to be most true that is said of our Saviour Christ, that, It were better a Millstone were hanged about their necks and they drowned in the depth of the Sea, Math. 18.6. them that they should offend one of the least of them that believe in him. For our own parts, we see into what condition we are come, that under Popery we are tormented and persecuted with all extreme handling, and under the Gospel we are slandered and reviled: so that we may justly say with the Apostle: Rom. 8.36. Psalm. 44.22. We are daily accounted as Sheep appointed to be slain. And yet beyond all this, Satan hath prevailed in an other evil, which is more uneasy to be borne to a godly mind than all the rest is. And that is to see, that Papists and other Heretics, the longer they have held and practised their error, the more forward and fervent they be in the way of sin, but many that seemed to have well profited in knowledge of the lords truth, have at once turned out of the way, and as being in a dead sleep of security, flatter themselves in a naked knowledge without all true zeal to quicken the gifts that they have, to the honour of God and the good of his Saints. It is accounted a notable point of exceeding wisdom in this day with many, not to show a face to the truth or to our brethren before men, but as the most do, which is nothing at all. When we first began to be lightened with knowledge of the truth, the Gospel itself was most sweet unto our souls, and the fellowship of our brethren was most dear and profitable unto us: but now Satan hath besotted us with an imagination of knowledge, and almost who doth not think it folly to be fervent, and a point almost of extreme madness to make more accounts of men as they account of the Lord, and yet we have the precedent of the Spirit of God, 2. Thess. 1.3. to comfort us in that way. True knowledge in deed, and right zeal for the Lord, are joint companions, or rather Twins, that may not be sondered, whereby the heart is lightened and stirred up to a cheerful and most ready obedience of the will of God, with desire of his glory and the good of his people before all things in the world. And what may we think of them that be otherwise, that pamper themselves either in a blind zeal without care of knowledge, the way to error, or in a bare knowledge thinking themselves wise despise the way of the Lord, which is in true zeal and right knowledge of the lords ways according to his word. And their such proud account of nothing, taking the very shadow of knowledge for true knowledge itself, maketh them secure, who of wise and zealous members of God's Church, according to the measure of their experience in that time, are now becomne unprofitable Drones, and careless Epicures, and think themselves more wise (in their extreme folly) then ever they were before. But it must needs be as the Lord hath foretold of the like, that they are either stony ground, Math. 13.5.6.7. Luc. 8.6.7.8. where the seed had no depth of earth, or that it is choked with thorns, Math. 12.45. even their hearts eaten up with the care of this world, whose end will be worse, than the beginning. Some others there are that take exceptions at whom they will, and albeit the Lord hath testified that there is no respect of persons with him, Act. 10.34. Rom. 2.11. yet they fear not to uphold this imagination of their own, that in respect of profiting and practice of true godliness, every one in their place, it is more free for some men then for othersome, and for all men then for women. And that their such dreaming may appear the more gross, they let not to say, (with what purpose I leave to themselves) that a woman should not be more religious than her husband, forgetting belike, the approved examples of the Scriptures 1. Sam. 25.3. Luc. 8.3. Acts. 1.14. Rom. 6.6.12.13. 2. Tim. 1.5. Luc. 23.55.56. Luc. 24.1. Read Master Fox, and by name Anne Askewe, and priests wife of Exeter. And how many holy women are infinitely mentioned in the word, without any mention of their husband's fall, and holy Histories testify of very many, that have manfully given their lives for the Gospel, when their husbands have been backesliders, and some of them have persecuted their poor wives. And that they may be found to pervert the strait ways of the Lord, they say a man should not take to wife (as the like) one that is more religious than himself. I would ask these men whether a man may take a wife that is more wealthy than himself, if they grant that he may (as I trust they will easily do) then shall they be enforced to say, either, that the things of this world are more to be esteemed, than the heavenly blessings of the Spirit of God, and the transitory things of the body, more worth than the gifts of the mind, or that a man not only should: but also aught to make especial choice, as there are excellent blessings in the inner man. Gen. 2.18. And if the wife must be in all things a helper, then in the chief things it were absurd to say she must be unapt to help. They may remember that the Lords people have from time to time, been forbidden to match themselves with the profane, Deut. 7.3. jude. 3.7. which necessarily intendeth the contrary. But they will except, that they do not deny, but the wife should have some religion, but not more than her husband: But they should rather say it is shame worthy in the husband, who should be so far before, to come so far behind. I ask, when the husband hath no religion, and the wife must not have more than he, or when he doth not labour for it, and she must not labour more than he: how much is then left unto her, either of religion, or of means to attain unto it, none at all. This is so far of from continuing them unto all good duty unto their husbands, Ephe. 5.22. Collo. 3.18. 1. Pet. 3.1. whereunto they are fast bound by the law of God: and such as in truth fear the Lord, will I am right sure make conscience of: that it is to say almost, that their salvation and the means of it, is not free, but at the devotion of others, that God, his word and grace, with the glory of his name, are quite out of sight, and the husband must be in his place. Let no man think that my meaning is to lose the realms of obedience in this case: for my whole desire is quite contrary. First, that both the husband, and the wife, should obey the Lord, both as Christians, and in their several place: they that are to govern, to govern in, and according to the Lord, Collo. 3.17. and they that are to obey, to obey in, and according to the Lord. Acts. 4.19. If any intend otherways, their authority will be without the Lord, and deserveth to be so taken. Again I ask, seeing the Lord hath appointed this unto all his children, 1. Thes. 4 1.2. that whatsoever they have gained of knowledge & practise in the word of God, 2. Pet. 3.18. Psalm. 84.7. they still grow and go forward to full perfection whether they be men or women: who shall prescribe a sufficiency, or dare say that they have enough? I wish we may in this clear light of knowledge leave winking, as it were, at noon days, and tremble, thus to dally, or thus to deal unjustly with the most holy truth of the Lord, and to press unjust injuries upon the souls of our poor brethren, lest in careless grieving the consciences of the Lords anointed, we violently bring upon ourselves the heavy wrath and indignation of God. If we in the truth of an humble soul do weigh the several testimonies of the word of the Lord, to the right guiding of his servants to the assurance of his grace in the obedience of his will, we shall easily be made able to meet with all these mischiefs and many more, that might otherways prevail to turn us out of the way. And as the Spirit of God hath amongst infinite other places of Scripture to that effect, by the Apostle Saint John in his first Epistle, proved that true justification and eternal life is only by jesus Christ, and showed further, that there is no assurance of this grace of the Lord, where is not the effectual power of the Spirit of the Son of God in the justified (who are united unto him as the members unto the head, and receive of his fullness) to lead them in a continual true obedience of his will revealed in his word, and in the truth thereof, that they might stand out immovably unto the end, exhorted to beware of false teachers and all that deceive, and reasoning from the effect to the cause, he proveth the truth of the love of God toward us, by our love to the brethren. Which being well considered of us and applied to our several use in the direction of the Spirit of Christ, will not only arm us against Satan in the former evils: but make us effectually wise in the way of life. And as the same Epistle of Saint John is most sweet and plentiful in itself, being full of plain witness of the grace of God, and effectual testimonies who be his: So is it most clearly & profitably opened and made plain by the reverend and most worthy servant of jesus Christ, M. Calvin, in his tyme. Which his labours, in regard of the great good they might do to many fearing the Lord, that want the knowledge of the tongue wherein he wrote: I have (as my other occasions have given me leave) translated into the English tongue, and offering my poor labours therein to the Church of GOD, I have been bold to commend the first fruits, as it were, unto you, right heartily praying, that whatsoever the Lord shall therein open unto you, that may concern you through conversion, continuance, or cheerful constancy in the Lord, that you will apply it near unto your souls, and that you may so always profit in the same, as may more & more seal up unto your several consciences the effectual assurance of the eternal grace of God in jesus Christ, and make you able to stand under the burdens that you do, or shall endure from time to time, for the honour of his name. Master Calvin also upon Jude, and an Epistle of his own written to a friend, I have, as I might, translated likewise, and delivered withal to the Print, praying that the one and other, may do that good to God's Church, and namely to yourselves, that I heartily wish, and that you may ever remain together in the unity of truth, and in all holy fellowship among yourselves, and with the whole Church of God, growing up from strength to strength, to a full measure of perfection in jesus Christ, to whose mercies I shall not cease by his grace, to commend you and the whole Church of God for ever. Yours assuredly in the Lord. W. H. THE Commentaries of M. john Calvin, upon the first Epistle of john. The Argument. THis Epistle is most agreeable to his spirit, who before others was therefore beloved of Christ, that he might make him familiar unto us. Further, it containeth Doctrine mixed with exhortations. It disputeth of the eternal deity of Christ, together also of the incomparable grace, which being made manifest to the world he brought with him, & generally of all his benefits: and chief it commendeth and extolleth the inestimable grace of the adoption of the Lord. Thence it taketh the occasion to exhort. Sometimes it doth generally admonish to religious and holy life, and again by name it giveth precepts of love: but none of these it doth prosecute in continuance. For every where in teaching and exhorting he is diverse, but especially he is plentiful in urging to brotherly love. It also toucheth other things briefly: as of taking heed of seducers and such other like. But every thing may be observed in his place. CHAP. 1. 1 THat which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, which our hands have handled of the word of life. 2 And that life was made manifest, and we have seen and bear witness, and do show unto you that eternal life, which was with the Father, and is made manifest unto us. He showeth that in the beginning life was given unto us in Christ, which thing as it is an incomparable good, so it ought to ravish and inflame all our senses with a wonderful love and desire of it. Indeed this is spoken in few and simple words. That life is made manifest. But if we do account how miserable and horrible the condition of death is: and again of what worthiness the kingdom of GOD and his immortal glory is: we shall here perceive some more excellent thing, then can be expressed with any words. This therefore is the purpose of the Apostle, when he hath showed the most excellent good thing, yea, the chief and alone happiness, which GOD hath vouchsafed us in his Son, to lighten our minds. But because the greatness of the maker did require that the truth should be certain and approved, he turneth much in this part. For all these Which we have seen, which we have hard, which we have looked upon, etc. are effectual to establish the credit of the Gospel. Nor indeed doth he add so great a desire to affection without cause. Seeing that our safety doth consist in the Gospel, the certainty thereof is a thing more than necessary. And how untoward we are to believe, every one of us by his own experience doth know too well. I call, to believe, not lightly to imagine, or in only assenting, to allow that which is spoken: but to embrace it with a certain & undoubted persuasion, so that we dare subscribe as to a known truth. By this occasion the Apostle doth multiply so many things here in confirmation of the gospel. 1 That which was from the beginning. Because it is a broken and confused speech, that the sense may be given more plain, so the words are to be resolved. We declare unto you, the word of life, which from the beginning hath by all means, been truly testified unto us, how life was made manifest in it. Or if you had rather otherwise, Whatsoever we show you of the word of life, it was from the beginning, and it was openly showed to us: because life is made manifest in it. But this member, That which was from the beginning, is undoubtedly referred to the divinity of Christ, for God was not manifested in the flesh from the beginning: but he who always was life, and the eternal word of God, in the fullness of time became man. Again, those things that follow of the beholding and feeling with hands, do more belong to the human nature. But because two natures make one person, & that one is Christ, who came out from the father, that he might take upon him our flesh, the Apostle doth worthily show forth in common together, that he hath been always invisible and afterwards seen. Whereby is refelled the rotten cavil of servetus, that there is one nature and being of the deity with the flesh and moreover that the word is transformed into flesh: because that living word was seen in the flesh. Let us remember therefore, that this doctrine of the Gospel is avouched, that he who in the flesh did truly prove himself to be the son of God, & was acknowledged for the son of God, was always the invisible word of God. And yet he doth not here assign the beginning of the world, but ascendeth higher. Of the word of life. The Genitive case is taken in the place of an Epithet for quickening, because as he teacheth in the first chapter of the Gospel, In it was life: albeit this title doth belong to the Son of God by a double right, both because he hath plentifully poured life upon all creatures, and because he now repaireth life in us, which was put out and perished by Adam's sin. Yea, moreover the name itself of the word, may be expounded two manner of ways, either of Christ, or of the doctrine of the Gospel: for by that also, health is brought unto us. But, because the substance thereof is Christ, and it doth not contain any other thing, then that he at length was manifested unto men, who always was with the Father: the first Exposition seemeth to me more simple and more natural. Further that the wisdom which doth remain in God, is called the word, is evidently seen by the Gospel. That which we have heard, That which we have seen. This hearing, was not of any spread report, whereto small credit useth to be given: but john meaneth, that of those things which he taught, he was first effectually taught of his master, so that he set forth nothing rashly. And in truth, no man shall be a profitable Teacher in the Church, who hath not first himself been a Disciple of the Son of GOD, and rightly instructed in his School, seeing that his authority alone ought to be of most force. Whereas he sayeth, that he Did see it with his eyes, it is not a Pleonasmos, but a greater expressing for amplification sake. Yea, not being contented with a simple sight, he addeth, We ●ooked upon, and our hands have handled. By which words, he doth testify that he taught nothing, which he had not throughly approved. Yet the approving of the senses, seemeth smallly to be profitable to the present cause: For the virtue of Christ cannot be comprehended with eyes or hands. I answer that the same thing is spoken here, which is in the first Chapter of his Gospel: We have seen his glory, that is, glory worthy the only begotten Son of God. For the Son of GOD was not acknowledged according to the outward form of his body: but by that whereas he showed forth famous experiences of his divine power: so that in him, as by a lively and express Image, did shine the majesty of the Father. Whereas the words are of the plural number, and the matter doth most indifferently appertain unto all the Apostles, I do willingly interpret it of them: especially because the question is of the authority of the testimony. But, no less frivolous, as I lately touched, and to be shamed at, is the lewdness of servetus, who urgeth these words, whereby to prove that the word of GOD hath been visible and palpable. He doth wickedly either destroy the two Natures, which is in Christ, or mingle them confusedly together. He therefore doth imagine I wots not what lie, so deifying the humanity of Christ, that he doth utterly take from him the truth of man's nature, denying in the mean time that Christ is any other way the son of God, except because he was conceived of his mother by the power of the holy Ghost, and taking from him his proper abiding in God Whereupon it followeth, that he is neither God nor man, albeit he seem to forge a confused Mass of both. But because the mind of the Apostle is undoubted unto us, let us pass by that Dog. 2 And the life was made manifest. This note of joining together is here put in steed of showing plainly. As if he should have said, We do give witness of the word that giveth life, even as life were made manifest. Albeit the sense may be double, either that Christ was given, who is life and the fountain of life, or that life was plainly offered to us in Christ. And this later doth necessarily follow of the first. As much yet as doth belong to the signification of the words, these two differ between themselves, as the cause and the effect. Where secondly he rehearseth, We show eternal life. I doubt not but that he speaketh of the effect: that is, that we attain unto life by the benefit of Christ. Whereupon we ●ather that Christ cannot be preached unto us, but the kingdom of heaven is opened vn●o us, that being raised from death, we might ●iue the life of God. Which was with the Father. This is true, not only since the world was made, ●ut also from the first eternity. For God was always the fountain of life, but the power and ability of quickening was in his eternal wisdom, which yet he did not show forth before the creation of the world. And ●ince God began to give his word, that power which before was hid, hath dispersed itself into the creatures. Now this was ●ome manifesting, but the Apostle respecteth another thing, that is, that than life was made manifest in Christ, when he being clothed with our flesh, did perform the parts of redemption. For albeit the Fathers under the law were fellows and partakers of the same life: yet we know they were shut up under the hope, which afterward should be revealed. It was of necessity unto them that they should seek life from the death & resurrection of Christ. But the matter was not only far separate from their eyes, but it was also hid from their minds. They therefore depend upon the hope of the Revelation, which at the last in his time did follow. They could not indeed obtain life, except by some means being made manifest unto them. But betwixt them and us there is a great difference, because whom they sought darkly in figures being promised unto them, we now apprehend him, being given as it were with our hands. But the purpose of the Apostle is, to take away the opinion of newness, which might impair the dignity of the Gospel. By which occasion he saith, That life did not now begin of late, as if it had lately appeared, because it hath been for ever with the Father. 3 That which we have seen and heard, do we show unto you: that you also may have fellowship with us, and that our fellowship may be with the father, and with his son jesus Christ. 4 And these things we writ unto you, that your joy may be full. 5 And this is the promise which we declare unto you, that GOD is light, and in him is not any darkness. 6 If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth. 7 But if we walk in light as he is in light, we have fellowship one with another, and the blood of jesus Christ his son, doth cleanse us from all sin. 3 That which we have seen. Now he doth the third time repeat his having seen and heard, lest any thing might be wanting to the effectual certainetye of his Doctrine. And that is diligently to be noted, that the Preachers of the Gospel are chosen of Christ, who might be fit and faithful witnesses of all those things which they should speak. Together also he witnesseth the affection of his mind: because he sayeth he is not moved with any other reason to write, but that he may provoke and incite them to whom he writeth, to approach to the fellowship of an inestimable good, whereby it well appeareth, how much care he hath of their salvation, which availeth not a little to procure other good and virtuous things, for we are too too unkind if we refuse to hear him, who desireth to communicate with us part of that happiness, which he himself hath gotten. He than expresseth the fruit which is attained unto by the gospel, that is, that we might be made at one with God, & with his son Christ, wherein consisteth the chief goodness. This second member ought to have been added, not only that he might make the doctrine of the Gospel precious and delightful, but also that he might show that he desired them to be his fellows, to no other end, but that he might bring them to God, and so all might be one in him. For the wicked also have their mutual conjunction among themselves, but without God, yea, that they may more and more estrange themselves from God, which is the uttermost point of all the wicked. But this, as was said even now, is our only happiness, to be received into favour of God, that we may be truly knit unto him in Christ: of which john. 17. chapped. In conclusion, john pronounceth, that like as the Apostles are adopted of Christ to be his brethren, that being gathered into one body, they may remain fast unto God: that so he with the rest of his fellows in that business, doth perform this, that of this sacred and blessed unity there may be many copartners. 4 That your joy. By the name of full joy, he doth more fitly express the full and perfect happiness, which we attain unto by the Gospel. He doth withal admonish the faithful where they ought to have all their affections fixed. True is that proverb, Where our treasure is, there is our heart. Mat. 6.21. Whosoever therefore doth truly perceive, of what worthiness that fellow 〈◊〉 is with God, he doth withal sufficiently satisfy himself with this alone, & doth not further boil with sundry desires. The Lord is my cup, saith David, and mine inheritance. The Lot is fallen unto me in pleasant places. Psal. 16.5.6. After the same manner, Paul showeth, that all things were unto him as dung, that he might possess Christ alone. Phi. 3.8. Wherefore in fine he hath profited in the Gospel, who esteeming himself happy in the fellowship of god, doth rest himself in it alone, and so prefer it before all the world, that for it he be prepared to forsake all. 5 And this is the promise. I do no less allow that which the old interpreter hath yielded, This is the declaration. For albeit [Epaggeha] with the Grecians doth often signify a 〈◊〉 promise, yet because john speaketh here of the testimony, whereof he had made mention a little before, the text seemeth rather to require the other sense: except possibly you may resolve it thus, The promise, which we bring unto you, doth draw this with it, or hath this condition knit unto it. By this means we shall understand the mind of the Apostle. Neither indeed doth he here comprehend the whole doctrine of the Gospel: but showeth that this is required, if we will enjoy Christ and his benefits, that we become like unto GOD in righteousness, and holiness: like as Paul saith. Tit. 2.11. That Grace of GOD which bringeth salvation to all men hath appeared, and teacheth us to deny ungodliness and worldly lusts, and teacheth us to live soberly, justly, and godly, in this present world. Except because he teacheth by a Metaphor, that we must walk in the light because God is light. Further, whereas sometimes he calleth GOD light, and sometimes sayeth, He is in the light, the words are not to be urged too much. Why Satan should be called the Prince of darkness, it is evident enough. Therefore when GOD on the contrary part is called the Father of light, and light itself, first we may understand, that there is nothing in him, but that which is clear, pure, and sincere: then, that he doth so lighten all things with his brightness, that he suffereth nothing that is defiled or unéeven, no blemishes or uncleanness, no hypocrisy or deceit, nor any other evil to lie close or hid. Therefore this is the Sum: Seeing there is no agreement between light and darkness, that while we walk in darkness, we are at enmity with God. Therefore that that society which he mentioned cannot otherwise stand, then if we also be accordingly pure, holy, and full of light. In him there is no darkness. This manner and kind of speaking which is here used, is very familiar with john, that he may amplify by a contrary denial that which he hath before affirmed. Therefore the sense is. That GOD is such a light as that he admitteth no darkness at all. Whereupon it followeth that he doth continually hate an evil conscience, and a defiled, lewd, and wicked life and conversation, & whatsoever doth savour of darkness▪ 6 If we say. It is an argument of repugnaunces, whilst he gathereth that they are strangers from God, which walk in darkness, yet this whole doctrine doth depend upon a more high principle, that is, that GOD doth sanctify his children. For it is not indeed a bare precept, whereby he doth require of us an holy life, but rather he showeth that the grace of Christ is also effectual unto this, that the darkness being driven away, it may kindle the light of God in us. As if he should have said, whereas God doth communicate himself with us, it is no vain counterfeit, but it is of necessity, that the power and effect of this society do show forth in our life, or else the profession of the Gospel shall be counterfeit. Whereas he addeth, We do not the truth. It is as much as if he should have said, we do not truly, or we have not in estimation that which is true and right. And it is that manner of speaking, which I noted first to be in plentiful use with him. 7 But if we walk in the light. Now he saith that this is a certain mark of our conjunction with God, if we be made like unto him, not that the pureness of life do reconcile God unto us as the first cause: but the Apostle meaneth, that by the effect it is apparent that we are knit unto God, if his pureness do shine in us. And indeed so is the matter, that wheresoever God doth come, all things are so fully replenished with his holiness, that wipeth away all uncleanness: but without him we have nothing but uncleanness & darkness. Hence it appeareth that no man liveth well, except also he cleave fast unto God. Where he saith that we have fellowship one with another, it is not simply referred to men, but he placeth God on the one part and us on the other. Yet it may be demanded, what man can so express the light of God in his life, that this likeness which john requireth, may be apparent, for by this means it must needs be, that he is altogether clean and without darkness. I answer that these kind of speeches are to be fitted to the capacity of men. Therefore he is said to be like unto GOD, that doth aspire unto his similitude, how far so ever yet he be from the same. And no example is to be fetched else where, then from this present place. He walketh in darkness. Whosoever is not guided by the fear of God, nor in a pure conscience respecteth this end, that wholly giving himself to God, he doth study to promote his glory. Therefore on the contrary, he that in the sincere affection of his heart, conforming his life and all the parts of it to the fear and obedience of God, doth purely worship him, albeit he fail in many things, and to moan under the burden of the flesh, he is taken to walk in the light, because he holdeth the right way. It is therefore the alone uprightness of conscience, which doth discern between light and darkness. And the blood of jesus Christ. After he hath taught of what manner is the bond of our unity with God, he also showeth the fruit that issueth from thence: that is, that then our sins are freely forgiven us. And this is that blessedness, which David describeth in the 32. Psalm. That we may know ourselves to be most miserable, until we being regenerate by the spirit of God, do serve him in a clean heart. For what can be thought more miserable than man, whom god hath in hatred & abomination? Upon whom together doth rest the wrath of God & eternal death? This is a place worthy noting, whenc● we first learn, that then the satisfaction gotten by the death of Christ, doth properly belong unto us, when we embrace righteousness with a right purpose of heart. For Christ is not a redeemer, but unto them who being turned from iniquity, do lead a new life. Wherefore if we desire to have God merciful unto us, that he may forgive our sins, we must not excuse ourselves. Finally, from repentance, remission of sins cannot be separate, neither can our consciences have peace with god, where the fear of God doth not bear rule. Secondly, this place doth teach, that the free forgiveness of sins is not once only given unto us, but that this benefit remaineth perpetually in the Church, and is daily offered to the faithful. For the Apostle doth here speak to the faithful, as in truth there was never any, nor ever shall be, which can otherwise please God, seeing all are holden with guiltiness before God. For whatsoever kind of desire to do well be in us, we always go unperfectly to the Lord. Further, whatsoever is an half part, deserveth no praise with God. We again in the mean time do reject ourselves from the grace of God, as much as lieth in us. So it cometh to pass, that all the Saints have need of daily forgiveness of sins, because that this only doth continue us in the household of God, Where he saith, From all sin, he doth signify, that by many means we are guilty before God: as indeed there is no man that is not defiled with very many sins. But he teacheth that no sins do hinder the righteous and such as fear God, whereby they may the less please God. He also showeth the way to obtain forgiveness, and the cause of our being made clean: that is, because Christ hath purged our sins with his blood. But he affirmeth that all the godly shall undoubtedly be partakers of this being made clean from sin. This whole part of doctrine hath been wickedly corrupted of the Schoolmen: for they fain, that the free pardon of sins, is only given unto us in Baptism: they do grant, that there only the blood of Christ is effectual. But after Baptism they teach, that we are no otherwise reconciled to God, then by satisfactions. And here they leave indeed some part to the blood of Christ: but when they ascribe unto works, commendation and power to satisfy for sins, and to please God, but in the least measure, they do wholly overthrow, that which john saith here, For these will never agree between themselves, That we are purged by the blood of Christ, and that works are cleansings from sin: because john here assigneth not the one half, but the whole to the blood of Christ. This therefore is the sum, that the faithful do certainly assure themselves, that they are accepted with God: because he is pacified towards them by the Sacrifice of the death of Christ. Wherefore the power and effect of all these, resteth in the only blood of Christ. Whereby is refelled the Papists most horrible invention of Indulgences: for, as if the blood of Christ were not sufficient, they require also the blood and merits of Martyrs to be an help. And yet this blasphemy amongst them spreadeth further: for when their keys, in which they hold that remission of ●ins is included, are coined, partly of the blood and merits of martyrs, and partly of the works of supererogation, with which every sinner ●oth redeem himself, there remaineth to them no remission of sins, which doth not derogate from the blood of Christ. For if their doctrine should have place, then shall not the ●loud of Christ purge us, but shall only concur as an help in part. And by this mean ●he consciences shall hang in doubt, which the Apostle commandeth here to rest in a we●●●ssuraunce. 8 If we say, that we have no sin, we deceive ourselves, and the Truth is not in us. 9 If we confess our sins, he is faithful and just, that he may forgive us our sins, and to cleanse us from all unrighteousness. 10 If we say we have no sin, we make him a liar, and his word is not in us. NOW he commendeth that grace by necessity. For because no man is free from sin: he showeth that we are all cast away and without hope of remedy, except the Lord do help us by the way of forgiveness. This is the reason why he so vehemently urgeth, that no man is innocent: that all may the better know, that they have need of mercy, which may deliver them from banishment, and so they might the more be stirred up to the obtaining of this same so necessary a good. By the name of sin is noted not only a wicked and defiled inclination: but the fault which doth truly make us guilty before God. Further, seeing the speech is general: it followeth, that none of the Saints, which are, which were, or which shall be, are exempted from this number. Wherefore Augustine doth exceeding fitly refel the cavil of the Pelagians with this testimony, and doth also wisely weigh, that the confession of guiltiness is required, not for humilities sake: but lest in lying we deceive ourselves. When he addeth, The truth is not in us. After his manner he confirmeth the former sentence by rehearsing it again: albeit it is not a simple rehearsing as other where, but he saith they are deceived because they glory in lying. 9 If we confess. Again, he promiseth the faithful, that GOD will be favourable unto them, so that they acknowledge themselves to be sinners. For it is a most excellent thing that we be certainly persuaded, that there is a ready and prepared Reconciliation for us with GOD, when we have sinned otherwise we continually bear Hell shut up within us. Few indeed do weigh this, how miserable and unhappy a thing the wavering and unquietetnesse of man's conscience is: But so the case standeth with us, that hell doth reign where there is not peace with God. How much more ought we to embrace this promise with all our heart, which offereth assured forgiveness to all that do confess their sins. Further, he teacheth that it is founded upon the faith and righteousness of God, because God who hath promised is true and plain, for they that think he is called just, because he doth justify us freely, in my judgement, do reason too subtly. For this justice dependeth of faith, but each of them is annexed to the promise, for otherwise God may be just, & yet deal with us in most high justice: but because he hath bound himself to us by his word, he will not be taken for just except he do forgive. But this confession when it is referred to God, requireth a sincere affection of the heart, and the heart cannot speak to God without newness of life. Therefore it doth contain in it true repentance. God indeed forgiveth freely: but so, that his easiness to mercy, be not an enticement to sin. Shall cleanse us. The word of purging seemeth to be taken in another sense then before. For he said we were cleansed by the blood of Christ, because by his benefit our sins are not laid to our charge. But now after that he hath spoken of forgiveness, he addeth also the God doth purge us from unrighteousness, that this second member may be divers from the ●●rst. So he signifieth that a double fruit doth arise to us of confession, that God being pacified with the sacrifice of Christ, doth forgive us, and the he doth correct and amend us. If any man object, the while we are in this world, we are never purged from all unrighteousness, as much as belongeth to reformation, it is true indeed: but john doth not teach, what God doth now perfect in us. He is faithful, he saith, that he may make us clean that is not to day nor to morrow. For as long as we are compassed about with flesh, we must be in continual going forward. But that which he hath once begun, he doth daily proceed to do, till at the last he doth perform it. So Paul saith, That we are elect, that we may appear before God without reproof. Eph. 1.4. and else where, that the church is cleansed, that it may be without spot or wrinkle: Eph. 5.27. Albeit if any had rather interpret this place otherwise, as if he spoke one thing twice, I leave it free. 10 We make him a liar. He goeth further, that they blaspheme GOD, which claim pureness unto themselves. For we see how that every where he condemneth all mankind of sin. Wherefore he entereth battle with God: whosoever seeketh to shun this determination, and doth reprove him of a lie, as if he did press them that deserved it not. For confirmation sake he addeth, that His word is not in us. As if he should have said, that we cast aside that his so excellent doctrine, which includeth all under guiltiness. Whereupon we gather, that then we have rightly profited in the word of the Lord, when we are truly humbled, that mourning under the burden of our sins, we learn to fly to the mercy of God, and rest ourselves no other where then in the fatherly free mercy of God. Chap. 2. 1 LIttle children, these things I writ unto you, that you sin not, but if any man sin, we have an advocate with the Father, jesus Christ the righteous. 2 And he is the propitiation for our sins, and not for ours only, but also of the whole world. THis is not only a brief rehearsing of the former doctrine, but almost a sum of the whole Gospel, That we abstain from sin: and yet because we are always subject to the judgement of GOD, we are certain that Christ doth make intercession with the sacrifice of his death, that he may reconcile the Father unto us. In the mean also he useth a predication, lest any man should think that he giveth liberty to sin, when he preacheth of the mercy of GOD, and teacheth, that it is set forth unto us all. He therefore joineth together two parts of the Gospel, which preposterous men separating, do rend & make lame the Gospel itself. Further, the doctrine of grace hath ever been subject to the slanders of wicked men: when the forgiveness of sins is set forth in Christ, than they brag that there is granted liberty to sin. That the Apostle may meet with these mischiefs, at the first he showeth that this is the end of his doctrine, that men should cease to sin. For when he saith, That you should not sin: He only meaneth this, that they should abstain from sin, as much as they are able for the imperfection of man. And hereto tendeth that which I handled before of the society with God, that we might be made like unto him. Yet in the mean time he ceaseth not to speak of the free forgiveness of sins, because the albeit that the Sky should fall, & all things be confused together, yet this part of doctrine is never to be omitted, but that the office of Christ must be preached plainly and to the purpose, and this it becometh us to do at this day. And because flesh is prone unto looseness, men are diligently to be put in mind, that righteousness and salvation is therefore gotten by the death of Christ, that we may be an holy people of God. Yet howsoever it come to pass that many do wickedly abuse the mercy of God, and also many dogs do slanderously speak evil of us, as if we let loose the reins to wickedness: we must go forward constantly in avouching the grace of Christ, in which the glory of God doth most notably shine, and the whole salvation of man consist. These barkings (I say) of the wicked, are to be despised, wherewith we see that the Apostles were assailed. For this cause, he strait addeth the second member, That we have an advocate, when we have sinned: by which words he confirmeth that which he had before. Because we are far from perfect righteousness, yea we daily increase our guiltiness: that there is together a present remedy to appease God, if we fly unto Christ. And this only is it, wherein consciences may quiet themselves, wherein resteth the righteousness of man, and in which is established ●he hope of salvation. The conditional mem●er, If any man, must be resolved into a causal: for it cannot be but we sin. finally, ●ohn showeth, that we are not only called from sin by the Gospel, because that there God doth call us unto himself, and offereth ●he spirit of regeneration: but also that the wretched sinners are comforted, as having God always merciful unto them: and that ●heir sins wherewith they are holden do ●ot let but that they are just nevertheless, because they have a mediator, who doth recon●ile them to God. Further, when he goeth about to show how we become again in favour with God, he saith, that Christ is our advocate. For in this he appeareth before the face of God, that he may show forth the efficacy of his sacrifice towards us. To the end this may be better understood, I will speak more plainly. The intercession of Christ, is the continual applying of his death unto our salvation. Whereas therefore God doth not impute our sins, hence it is because he hath respect unto Christ, our earnest Intercessor. But the two titles wherewith he afterward adorneth Christ, do properly belong to the circumstance of this place. He calleth him Just, and Reconciliation: It behoveth that he be endued with both, that he may bear the office and person of an Advocate: for what sinner can obtain for us the favour of God? For therefore we are all driven from having access unto him, because no man is pure and void of sin. No man therefore is a fit high Priest, but he that is innocent and separate from sinners, as also is testified, Heb. 17. verse 26. Reconciliation is added, because without Sacrifice, none is a fit high Priest. Therefore under the Law, the Priest never went into the Sanctuary without blood: and Sacrifice with prayer, as if a solemn seal were wont to be added by the ordinance of God. By which token, GOD would have it known, that he which should obtain favour for us, must be prepared with Sacrifice. For when God is offended, the price of satisfaction to pacify him is required. Hence it followeth, that all the Saints which have been, and which shall be, have need of an advocate: and that there is none sufficient to undergo this office but only Christ. And in truth john hath ascribed to Christ these two Epethytes by name, that he might show him to be the only advocate. And as there cometh unto us thereby exceeding consolation, when we hear that Christ died not only once, that he might pacify his Father towards us: but continually make intercession for us, that the way might be open for us unto the father in his name, that our prayers might be heard: so is it chiefly to be taken heed unto, lest the honour that is appropriate and due to him alone, be transferred to another. But we know in the Papistry, this office was ascribed indifferently to the Saints. Now there be almost thirty years, since this excellent Principle of our Faith was almost buried: That Christ is our Advocate. They confess in deed at this day that there is one of many, but not alone. They that among the Papists have some more modesty, deny not that Christ doth excel above all other Advocates whatsoever: but nevertheless afterwards they associate unto him, a great rabblement of companions. But the words of john in this place do plainly manifest, that he cannot in any wise be an Advocate, that is not a Priest. Further the Priesthood appertaineth unto none but unto Christ alone. In the mean time we take not away the mutual intercession of Saints, whereby among themselves they exercise charity. But this is nothing to them that are dead, who are separate from the fellowship of men, and nothing to those defences which they counterfeit to themselves, lest they should only cleave to Christ. For albeit that brethren pray for their brethren, yet without exception they all respect one head defender. It is therefore no doubt, but the Papists do set against Christ even so many Idols, as they imagine patrons unto themselves. But if is to be noted by the way, that they err too grossly, which tumble Christ at his Father's knees, that he might pray for us. Such imaginations must be taken away which derogate from the divine glory of Christ: and the simple doctrine is to be held, that the fruit of his death do remain fresh and perpetual for us, that by his intercession he reconcileth God unto us, and as well doth sanctify our prayers by the sweet smell of his sacrifice, as help them by the favour of his supportation. 2 Not for ours alone. He hath added this for amplification sake, that the faithful may be assuredly persuaded, that the redemption gotten by Christ is extended to all, which shall receive the Gospel in faith. But here is moved a question. How the sins of all the world should be done away? I omit the dotages of such frantic fellows, who under the pretence of this, admit to salvation all the reprobate, moreover Satan himself. Such a monstrous fantasy, is not worthy the refutation. They that would escape this absurdity, have said, that Christ suffered sufficiently for the whole world: but only effectually for the elect. This solution hath commonly prevailed in the schools. Albeit that I grant that saying to be true, yet I deny that it agreeth with this place. For john had none other purpose, then to make this good common to the whole Church. Therefore under the word All he doth not comprehend the reprobate: but pointeth out those which together were to believe, & were scattered into divers parts of the world. For than is the grace of Christ made manifest as is meet, when he is preached to be the only saving health of the world. 3 And in this we know, that we have known him if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But he that keepeth his word in him is the love of God perfect indeed. In this we know that we are in him. 6 He that saith that he abideth in him, ought even so to walk as he hath walked. 3 AFter he hath handled the doctrine of the free remission of sins, he cometh again to the exhortations annexed, & dependeth upon it: & first he admonisheth that the knowledge of God, which is conceived by the Gospel is not idle: but doth of itself bring forth obedience. Afterwards, he showeth, what God doth especially require of us, what is the chief in our life: namely, that we love God. That which we read here of the effectual knowledge of God, the Scripture doth not every where repeat without cause: for there is nothing more common to the world, then to draw the doctrine of godliness to vain speculations. After this manner was divinity adulterated among the sophistical Sorbonists, that of all their knowledge, not so much as the least spark of godliness could appear. And vain men every where do only learn from the word of God, that which they may babble out for ostentation sake. Finally, in all ages, this was too common an evil, to talk vainly of the name of God. john therefore chooseth this principle, That the knowledge of God is effectual. Whereupon he gathereth, that they do not know God, that keep not his commandments. Plato, though greping in the dark in Phaedro, and other places denieth, that that excellent beauty which he imagineth can be known, but that it will forcibly carry a man into the admiration of it. Therefore how may it be, that thou canst know God, & be touched with no affection? Neither indeed doth this proceed only from the nature of God, that we immediately love him whom we know: but the same spirit which doth lighten our minds, doth like wise breath into our hearts an affection like unto our knowledge. Albeit the knowledge of God bringeth this with it, the we fear & love him: for neither can we acknowledge him as he showeth himself to be Lord & father, except we yield ourselves again to him obedient children and dutiful servants. Briefly, the doctrine of the gospel is a lively glass, wherein we beholding the image of God, are changed into it, as Paul teacheth. 2. Cor. 3.18. Wherefore where there is not present a good conscience, the show of knowledge cannot be but vain. This is to be marked when he saith, That we know that we have known. For he noteth that obedience of God is so knit unto the knowledge, that yet knowledge be first in order: as it is of necessity, that the cause be before the effect. If we keep his commandments. But there is no man, that doth keep them in every part. By that means than should be no knowledge of God in the world? I answer, that the Apostle is not at odds with himself. When therefore he had lately set all men in guiltiness before God, he doth not understand that they keep the commandments, which satisfy the law in all points (which example can no where be found in the world): but those which labour to conform their life to the obedience of God, so much as in regard of man's infirmity they can. For so often as the Scripture speaketh of the righteousness of the faithful, it is so far off from excluding the forgiveness of sins, that rather it doth take the beginning from it. Neither indeed is it to be gathered from thence, that faith doth lean upon works. For albeit that every one hath the witness of his faith, from works: yet it followeth not that it is founded there, seeing that this latter proof is added for a sign. The assurance therefore of faith, resteth in the alone grace of Christ: but godliness and holiness of life discerneth true faith from a counterfeit & dead knowledge of God: because this truth is in Christ: as Paul saith, to have put off the old man, etc. 4 He that saith, I know him. Whereby proveth he that they lie, which boast of faith without godliness? Verily by the contrary: because he had already proved, that the knowledge of God is an effectual thing. For God is not known by a ●a●e imagination▪ but when by his spirit he inwardly maketh himself known in our hearts. But because that many hypocrites do vainly pamper themselves with the title of faith, the Apostle doth convince such of a lie. For that which he saith should be superfluous, except the false & vain profession of Christianity, did rule in the mouths of many. 5 But he that keepeth. Now he showeth which is the true observing of the law of God: that is to wit, to love god. This place in my judgement, is evil expounded of them, which understand that they truly please God, which keep his word. Rather expound it thus: To love God with a sincere affection of heart, is to keep his commandments. For briefly, as I have touched already, his purpose was to show what god doth require of us. The same also did Moses say, when he gathered the sum of the law, Deut 10. Now Israel, etc. For the law which is spiritual, doth not only give commandment of external things: but chief it doth commend unto us this, that we love God with our whole heart. Because that here is no mention made of men, it is not to be taken for an absurd thing. For brotherly love doth always issue from the love of God: as afterwards we shall see. Whosoever therefore desireth to approve his life unto God, let him direct all the parts thereof to this end. If any object, that there was never any man found, that so perfectly loved god. I answer, that it sufficeth, so that every one for the measure of the grace the is given him, do aspire unto this perfection. In the mean time the definition is manifest, that the perfect love of God, is the due observing of his word. We know that in him He cometh again to the fruit of the gospel, whereof he had made mention: that is fellowship with God and with his son. And so he confirmeth the former sentence, by things that follow. For if the end of the gospel be, that we may have fellowship with god: & there can be no fellowship without love: no man can truly profit in faith, but he the cleaveth to god from his heart. 6 He that saith he abideth in him. As before he proposed unto us the light of God as a pattern to follow: now also he calleth us to christ, that we may become followers of him. Yet he doth not simply exhort to the imitation of Christ: but by the unity which we have with him, he proveth that we ought to be like him. The likeness of life & works he saith will prove us to abide in Christ. Further by these words he maketh himself an entrance unto the love of our brethren, which he will immediately add. 7 Brethrens, I writ no new commandment to you: but an old commandment, which you have had from the beginning: this old commandment is that word, which ye have hard from the beginning. 8 Again, a new commandment writ I unto you, which is the truth in him, and also in you: for the darkness is past, and that true light now shineth. 9 He that saith he is in that light, & hateth his brother is in darkness until this time. 10 He that loveth his brother abideth in that light, & there is none occasion of evil in him. 11 But he that hateth his brother, is in darkness, & walketh in darkness & knoweth not whether he goeth, because that darkness hath blinded his eyes. 7 AN exposttion of the former doctrine, that is, that to love God is to keep his commandments. And he doth not with more words tarry in this without cause. First we know that newness is always hated or suspected. Then we do not easily take up an unwonted work. Moreover, when we have embraced some certain kind of doctrine, it is grievous unto us, that any thing therein be changed or innovated. For these causes john showeth, that he teacheth nothing of love, but that which the faithful having heard from the very beginning, hath waxed old in the very use. Others do expound oldness otherwise: that is, that Christ prescribeth now no other rule of life in the gospel, than god did once under the law: & that is most true. Neither do I gainsay, but in this sense a little after, he calleth the word of the gospel, the old commandment. But now I take it, that he meaneth only this, That these are the first rudiments of the gospel: that they have been so trained from the beginning, that there is no cause why they should shun that as unwonted, wherewith they ought to have been endued long ago. For it is, plain that the relative is put in the place of the cause. Therefore he calleth it Old, not because before many worlds it was delivered to the fathers: but wherein they were instructed immediately from their first entrance of Religion. And that availeth much to the confirmation of faith, because the readers ought to take ●t to have proceeded from the same Christ, of whom they have the Gospel. The old commandment is. It is pro●able that the name of oldness in this place ●s extended further. For the speech is more full when he saith. The word which you heard from the beginning, is that old commandment. And verily in my judgement, it signifieth that the gospel ought not to be taken as a doctrine newly sprung up, but which came out from God, and is his eternal truth. As if he should have said, ye ought not to measure the antiquity of the Gospel by the space of time, wherein it is brought unto you, for therein is manifested unto you the eternal will of God. God therefore did not give unto you this rule of godly life, when you were first called to the faith of Christ, but the same was always firm and approved with him. And indeed this finally aught to be accounted antiquity, and deserveth account and reverence, which hath his beginning of God. For the counterfeit devices of men, by how long prescription of years so ever, have not so much authority, that they should overthrow the truth of God. 8 Again, a new commandment. The interpreters seem to me, not to have understood the Apostles mind, for he calleth that New, which g●● by instruction doth as it were daily renew, the faithful may all their life long exercise themselves therein, because they can require nothing more excellent For the beginnings which children learn, afterwards give place to higher more sound doctrine. Contrarily, john denieth the doctrine of loving the brethren is such, that i● time waxeth out of use: but that it doth perpetually flourish, that the highest perfection be no● less than the first entrance. Further, this wa● needful to be added, because as men are more curious than is meet, a great part do ever greedily desire some new thing. Hence cometh that irksomeness of true doctrine, that it begetteth infinite wonders of errors, whilst every one gapeth a fresh after new quiddities. But where this is once set down, that the Lord proceedeth in one manner, that in all our life he may hold us in that which we have learned: there is given a bridle to such desires: therefore who so desireth to reach to the point of wisdom, because it belongeth to the right government of life, let him profit in love. Which is the truth. He proveth that which he hath said by reason: because in this one commandment of love, which belongeth to the direction of life, the whole truth of Christ doth consist. Further, what other more great revelation is to be waited for? For Christ is in truth the end & accomplishment of all things, therefore the name of truth hath regard unto this, that they rest as in the point. For it is taken for the fullness or absolute estate. He joineth Christ unto them, as the head to the members. As if he should have said, that the body of the church hath no other perfection, or that they shall be sound knit unto Christ, if an holy love do mutually flourish among themselves. Others expound it otherwise. That which is truth in Christ, is also in you. But I see not to what end it serveth. Because the darkness is past. He putteth the time present in place of the time past. For he noteth that as soon as Christ hath shined, we have the brightness of understanding, not the every of the faithful understandeth the first day so much as he ought. For Paul also Phi. 3.11. saith, that he laboureth to apprehended that which yet he hath not attained unto, but because the knowledge of Christ is sufficient to expel darkness, therefore daily goings forward are necessary, and every one's faith hath first a beginning before it come to perfection. But because GOD continueth the tenor of the same doctrine, wherein he biddeth us to increase: the knowledge of the Gospel is worthily called the true light, where Christ the son of righteousness doth shine. So the way is shut up to the malepeartnesse of men, who endeavour to corrupt the pureness of the Gospel with their own counterfeit inventions: and with good warrantise it is lawful to condemn with most bitter cursing the whole Popish divinity, which doth wholly darken this true light. 9 He that saith he is in the light. He doth prosecute his Metaphor. He hath said that love is the only rule, whereby our life must be squared: he hath said that this law is appointed to us in the Gospel. Finally he hath said that there is as it were the noon light, which ought to continue our eyes in the beholding thereof. Now of the contrary he gathereth, that they are all blind and do err in darkness, which are strangers from love. And whereas he first set down the love in God, and now of brethren, there is no more repugnance than betwixt the effect and the cause. Finally, they are so knit together of themselves, that they cannot be separated. john will after say in the third chapter, that we do falsely boast of the love of God, except we love the brethren. And that is most true. But now he taketh the love to our brethren as a testimony whereby we prove that we love God. In sum, seeing love doth so respect God, that in God it comprehendeth men: there is no absurdity in that, that the Apostle disputing of love, doth refer it indifferently, sometimes to God, and sometimes to the brethren. And this is a common use of the Scripture. Often times the whole perfection of life is placed in the love of God. Again, Paul Rom. 13.8. teacheth, that he fulfilleth the law which loveth his brother. And Christ showeth that these are the principal things of the law, Righteousness, judgement, and truth. Mat. 23.23. And both is true, and doth most fitly agree, because both the love God directeth us to the love of men, & we do indeed witness our divine affection towards god by loving of men at his commandment. Whatsoever it be, let this ever remain firm, that love is the rule of the direction of life, which is so much the more diligently to be marked, because all almost do rather choose any thing, than this only commandment of God. To the same effect belongeth that which followeth, That there is no offence, where is the desire of love, for he that so frameth his life shall never offend. 11 He that hateth his brother. Again, he admonisheth, that although thou make an excellent show of virtue, yet there is nothing that is not filthy where love is absent. Confer this place with the 13. of the 1. Cor. and it shall need no long exposition. But this doctrine is therefore obscure to the world, because the greater part are astonished with I know not what masks. So a counterfeit holiness almost dazzleth all their eyes. In the mean time love is neglected, or else is rejected into some extreme corner. 12 I writ to you little children, because your sins are forgiven you for his name's sake. 13 I writ to you Fathers: because you have known him which is from the beginning: I writ unto you young men, because you have overcome that wicked one. 14 I writ unto you children, because you have known the Father. I have written to you Fathers, because you have known him which is from the beginning. I have written unto you young men, because you are strong, and the word of God doth abide in you, and you have overcome that evil one. 12 LIttle children. This yet is a general Sentence. And he doth not speak to them of young years, but generally he understandeth by little Children, men of all ages: as it is noted in the first Chapter, and in this also a little after. This I say because sundry Interpreters do very ill to restrain it to children. But john when he will speak of Children, he will call them [Paidia] that is, By Infancy: which name agreeth to the age. But he as a spiritual Father calleth old men as well as Children [Tecnia] by the name of little Children. Immediately indeed he will apply several sentences to every age. Yet they are not a little deceived which do begin from hence. But rather lest the former exhortation, might altogether darken the free forgiveness of sins, this Doctrine which is proper to Faith, he doth urge again: As in deed this foundation ought always steadfastly to be kept, that eternal life is laid up for us through the only grace of jesus Christ. Holiness of life indeed must be urged, the fear of God must be diligently taught, men must be vehemently provoked to repentance, the newness of life with his fruits must be commended, yet this must always be taken heed off, that the doctrine of Faith be not strangled, which approveth Christ the alone author of salvation, & of all good things: but rather is this mean to be kept, that faith may always hold the chief place. john doth prescribe us this order, when he hath diligently preached of good works, lest yet more should seem to be attributed to them then is meet, he doth so carefully recall us to the grace of Christ. Your sins are forgiven you. Without this trust the appearance of holiness will be nothing else but inconstant and vain. Yea, they that setting aside the forgiveness of sins, do rest in other duties, do build without a foundation. In the mean time john doth teach, that there is nothing more fit to stir men up to the fear of GOD, then while they are truly taught what good they have received by Christ, as Paul Ph. 2.1. doth beseech them by the bowels of the mercy of God: By which appeareth how lewd is that slander of the Papists, who say, that the desire of well doing waxeth cold, 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 loving unto us, that he doth not impute our sins unto us. For his name. The material cause is assigned, lest we should feel other means to reconcile us to God. For it will not be enough to hold, that God forgiveth our sins, except we come rightly to Christ, and to that price which he paid for us upon the cross. And that is so much the more to be observed, because we see this way stopped up by the craft of Satan and vile inventions of men: While foolish men go about to please God by divers satisfactions, and invent innumerable kinds of reconcilements to redeem themselves. For how many means we bring in before God to deserve pardon, by so many stops are we driven from his presence. Therefore john not content with this simple Doctrine, that God forgiveth us our sins, addeth by name, that he is favourable to us in respect of Christ, that he may shut out all other means. And that we may enjoy this benefit, it is of necessity also that we pass by and forget all other means, and embrace only the name of Christ. I writ to you Fathers. Now he cometh to the reckoning up of the ages, that he may show that that he teacheth agreeth to every one. For general speech doth sometimes affect the less: yea, which is our untowardness, there are but few which think that the belongeth to them, that together is directed to all. Old men for the most part withdraw themselves, as if they were too old to learn. Children as if they were not of ripe age, refuse to hear: Men of middle age, because they are busied with other matters, they do not hereto give their mind. Therefore lest any should disburden himself, he applieth the Gospel to every one's use. And he setteth down three ages: which partition of the life of man is most usually received. From whence also that famous song of the Lacedæmonians had three degrees: whereof the first song, That you are we shall be: the last, That which you are we have been: but the middle sort, We are that which the one have been, and the other shall be. john doth distribute the course of man's life into these three degrees, and he beginneth with old men: and saith that the Gospel doth belong to them, because thence they may learn to know the eternal son of God. The waywardness of old men is known: and especially because they measure wisdom by the number of years, they are made unapt to be taught. Furthermore, this lewdness Horace in the book of the art of Poetry, doth worthily note in them, that praising the time of their youth, they despise whatsoever is done or said. john doth wisely remedy this evil, when he saith, that in the Gospel is contained not only old wisdom, but that which bringeth us to the very eternity of God. Whereon it followeth, that there is nothing here which they may disdain. Whereas he saith, that Christ was from the beginning. I refer it as well to his divine presence, wherein he is coeternal with the Father, as to that power whereof the Apostle speaketh to the hebrews. 13.8. Where he saith he was yesterday as he is to day. As if he had said: If oldness do like you, you have Christ, who exceedeth all antiquity. Wherefore be not ashamed to be his Disciples, who comprehendeth all worlds in himself. In the mean time is to be noted, which is indeed the old Religion, verily even that which is grounded in jesus Christ. For otherwise never so long a course of years shall be little worth, if it take the beginning from error. I writ to you young men. Albeit he useth a diminutive [Neaniscoi] young men. Yet there is no doubt but he directeth his speech to all men, which are in the good state and flower of their years. We know further, that that age is so addicted to the vain cares of the world, that it thinketh little of the kingdom of God. For the sharpness of wit and strength of body, do as it were make them drunk: Therefore the Apostle doth admonish them, where true strength doth consist, least according to their manner they boast in the flesh. Now saith he, Are strong, because you have overcome Satan. For the note of coupling is of equal force, as a particular causal, and indeed it is that valiancy which men ought greatly to desire: that is to say, a spiritual. And together he showeth that it is no other where had, then of Christ. For he putteth in mind of those good things which we receive by the Gospel. He saith they have vanquished which are yet in the very act of war: But our estate is far other, than these that were under the standard of men. For the battle is doubtful to them, and the issue is uncertain. We are already conquerors before we buckle with the enemy, because our head Christ hath already vanquished for us the whole world. 14 I writ to you children. Children need the government of another, therefore the Apostle doth gather, that the gospel doth most fitly agree with children, because there they may find the father. Now we see how devilish the tyranny of the Pope is, which tyrannously driveth all ages from the doctrine of the gospel, which the spirit of God doth so provoke them unto. But these things which the Apostle hath sorted into specials, are indeed generals. For we all flow out into vanity and come to nothing, except our strength do lean upon the eternal truth of God. There is nothing more frail & fléeting than we, unless the power of Christ dwell in us: we are all children until we come to the grace of adoption by the Gospel. What therefore he saith of children, is also common to old men: but yet he will apply to every one that which is most necessary for them, that he may show that all without exception stand in need of the doctrine of the Gospel. The note [Oti] Because, may be two ways expounded: but this sense which I have given is much better: and also will better agree with the Text. I have written unto you. I take these repetitions to be superfluous. And it is probable, that unskilful Readers thinking otherwise then it was, that he spoke twice of children, have rashly added other two parts. Albeit it may be, that john himself inserted the second time, the speech of young men for increase, for there he addeth, that they were strong: which he said not before, but they would unadvisedly make work for the writer. 15 Love not the world, nor those things that are in the world: If any man love the world, the love of the Father is not him. 16 Because whatsoever is in the world, (as the lust of the flesh, the lust of the eyes, and the pride of life) are not of the Father, but of the world. 17 And this world passeth away and the lusts thereof: but he that fulfilleth the will of God, abideth for ever. 15 He had said before that this was the only way to live godly, To love God: but because being occupied in the vain delight of this world, we turn all our senses to another end: this vanity must first be plucked from us, that the love of GOD may reign in us. Until our minds be purged, the former doctrine may be repeated an hundredth times without profit. No otherwise, then if pouring water upon a round globe, thou shalt not gather so much as one drop, because there is no void place where the water may be kept. By the name of the World, understand whatsoever belongeth to this present life, when it is separate from the kingdom of God, and the hope of eternal life. So it doth comprehend in itself all kind of corruption, and depth of all naughtiness and evils. In the world are pleasures, delights, and all enticements wherewith man may be snared, to withdraw himself from GOD: Furthermore, the love of the world is so vehemently condemned: because when we regard nothing but the earth, it is of necessity, that we both forget God and ourselves. And where such wicked desire doth reign and bear the sway, and holdeth a man so snared, that he doth not meditate of the heavenly life, there is a beastly senselessness. If any man love the world. He proveth by an argument of contraries how necessary it is to cast away the love of the world, if we will please God. And that he doth afterwards confirm by an argument of repugnaunces: because those things which be proper to the world be utterly at war with God. That must be kept in mind which I said already, that here is noted a profane disposition of life, which hath no fellowship with the kingdom of God: where men so grow out of kind, that being satisfied with this present life, they think no more of the immortal life then bruit beasts. Therefore whosoever doth so inbondage himself to earthly desires, he cannot be the child of God. 16 That is, the lust of the flesh. The old interpreter saith otherwise. For of one sentence he maketh two. The Grecians have done better, which read together in one sentence, That whatsoever is of the world is not of God: and in one continued speech are set down three kinds of concupiscences. For in steed of explication, john hath put in these as it were three examples, that he might briefly show what endeavours, & what kind of thoughts they have, which live to the world. Further it is no great matter, whether it be a full and whole partition. Albeit thou shalt not find a worldly man, in whom these de●ires do not reign, or at the least some one ●f them. It remaineth that we see, what he meaneth by each of them. The first part useth to ●e expounded generally of all wicked desires: because the flesh signifieth the whole corrupt nature of man. Albeit I would not contend, yet I will not dissemble, that I approve of another sense. When Paul forbiddeth, Rom. 3.14. that there should be thought taken for ●he flesh to fulfil the lusts of it. He seemeth to me a good interpreter of this place. What is ●lesh there? verily the body and his increa●ings. What then is the desire of the flesh, but when earthly minded men, desiring to live at ease and daintily, are only given over to their profit? The threefold partition of an Epicure is known by Cicero and others, whereby he discerneth between desires: when he maketh some natural & necessary: others natural, yet not necessary: others, neither natural nor necessary. But john, who knew the disorder of man's heart, doth safely condemn the lusts of the flesh, because it always intemperately breaketh out & will not keep a mean. Afterwards he ascendeth by degrees to the grosser faults: The lust of the eyes, in my judgement comprehendeth as well unchaste looks, as the vanity which rangeth in pomp and vain bravery. There followeth lastly arrogancy or pride, whereto is joined ambition, bragging, contempt of others, a blind love of itself, and a rash presumption. The sum is, that so soon as the world offereth itself, our desires, as our heart is wicked, like unbridled beasts, are violently drawn thither: so that divers lusts do bear sway, which all are contrary to God. For life it is in Greek [Bios,] that is the kind and manner of living. 17 But the world passeth away. Because in the world there is nothing but inconstant and as it were for a short time: he thereof gathereth how evil and miserably they provide for themselves, who set their felicity here: especially seeing God doth call us to the blessed glory of eternal life: as if he should have said, the true felicity which God offereth to his children, is eternal. It is therefore an unworthy thing, that we should be entangled with the world, which will shortly vanish away with all his good things. Concupiscence, I interpret here by a Metonimia, whatsoever is desired, and enforceth the desires of men unto itself. The sense is, that whatsoever in the world is held most precious, and chief to be desired, it is but a vain shadow. When he saith, that they abide for ever that do the will of God: he signifieth that they shall ever be happy, that labour to aspire unto God. If any man object, that no man doth that which God commandeth: the answer is easy, that it is not meant here of the absolute performance of the law, but of the obedience of Faith, which howsoever it be not perfect, yet it is nevertheless approved with God. The will of God is first showed unto us in the Law: but because no man doth satisfy the Law, no happiness can be hoped for from thence. But Christ meeteth those that be without hope, with a new supply, who not only doth regenerate us with his Spirit, that we may give obedience and reverence to GOD: but causeth also that our endeavour howsoever it be weak, obtaineth the commendation of absolute righteousness. 18 Little children it is the last time, and as you have heard that Antichrist shal● come, even now also there begin to be many Antichrists, whereby we know that it is th● last time. 19 They went out from amongst us, b●● they were not of us. For if they had been of us they would verily have tarried with us: bu● that it might have been made manifest, tha● they were not all of us. 18 IT is the last time. He confirmeth the faithful against offences whe● with they might have been troubled. Now were sprung up divers sects, which did cu●● a sunder the unity of faith, and disperse the Churches. And the Apostle doth not only fence the faithful, lest they should stumble: but turneth all this into another end. For he doth admonish them that the last time is at hand, and therefore he exhorteth them to the greater watchfulness, as if he should have said. When divers errors spring up, you ought rather to be awakened then overwhelmed. For thence is to be gathered, that Christ is not far hence. Therefore let us be diligent to wait for him, lest he take us at a sudden We ought at this day to be stirred up in like manner: and to lay hold by faith ●f the coming of Christ which is at hand, when Satan setteth all out of order, to disturb the Church. For these are signs of the ●ast time. But so many years which have pas●ed since the death of john, do seem to convince this prophecy of untruth. I answer ●hat the Apostle doth show to the faithful according to the usual manner of the Scripture, that there is nothing remaineth further ●o be looked for, but that Christ appear for the redemption of the world. But because he setteth no certain time: he neither fed the men of his time with vain hope, neither would he cut off the course of the Church in time to come, nor the succession of many years, wherein the Church hath continued in the world unto this day. And indeed if the eternity of god's kingdom were always before our eyes, there will be no such long time, which would not be like to a very moment. We must regard the purpose of the Apostle, because he calleth that the last time, wherein all things are so fulfilled, that there remaineth, but the last revealing of Christ. You have heard that Antichrist. He speaketh as of a thing known. Whence it is easy to gather, that the faithful were taught and admonished from the beginning 〈◊〉 the dissipation of the Church which was t● come: both that they might carefully keeps themselves in the faith which they have received, and also that they might instruct th●● posterity to beware. For so God would have the Church to be tried, that none should b●● deceived, except wittingly and willingly, and that there should be no excuse of ignorance. But we see the whole world almost to have been miserably deceived, as if there had never been word spoken of Antichrist. Furthermore, in the Popedom, there is nothing more of account and usual, then that Antichrist shall come. In the mean time they are so besotted, that they espy not his tyranny that is yoked unto their necks. The same thing in truth is come unto them, that was unto the jews. For albeit they hold the promises of the Messiah, yet are they further off from Christ, then if they had never heard of his name: for the imagined Messiah which they have feigned to themselves, hath utterly turned them away from the son of God. And if any by the Law and the prophets go about to bring them to the knowledge of Christ, he shall do nothing but lose his labour. The Papists imagine an Antichrist, which shall vex the Church for three years and a half. All the notes whereby the spirit of God doth point out Antichrist, do evidently appear in the Pope: but that three years Antichrist doth hold the foolish Papists occupied, least in seeing they should see. Let us remember therefore, that the spirit of God did not only show that Antichrist should come, but together set down sure marks, by which he might be known. Yea, even now there are many. This may seem to be added in steed of a correction: as if they untruly supposed that they should be some one kingdom: but it is not so. They that think that there shallbe one only man, they are greatly deceived. But Paul when he maketh mention of the falling away to come, doth plainly witness, that there shall be a certain body & kingdom. 2. The. 2.3. First he foretelleth the falling away, which shall spread itself over all the church, that it may be as it were a general evil: then he assigneth the general head of the Apostasy to be the adversary of Christ: which shall sit in the temple of god, usurping divine honour to himself. Except we will be blind of purpose, we may learn by this description of Paul to know Antichrist, which I have expounded in his place: now it sufficeth to touch it a little. But how shall this agree with the words of john, who saith, that there are now many? I answer, that john meaneth nothing else, than that several sects begin to arise, which were forerunners of the falling away. For Cherinthus, Basilides, Martion, Valentinus, Ebion, Arrius, and the rest, were members of that Kingdom, which the devil afterward set up against Christ. To speak properly, Antichrist indeed was not yet come, but the mystery of his impiety did privily work. 2. The. 2.7. But john useth this name, that he might the more stir up the endeavour and care of the godly, to beat back their falsehoods. But if the spirit of God command the faithful even then to watch continually, when they did only see a far off the signs of the enemy to come: much less is it now a time of sleeping, when he oppresseth the Church with most cruel tyranny, and doth openly set himself against Christ. 19 They went out from among us. He preventeth another objection, that the Church did seem to have begotten those mischiefs, and for a time nourished them in her bosom. For in truth it is of more force to trouble the weak, if any one who hath professed one faith with us do fall away, then if a thousand that are without should conspire against us. He therefore so confesseth that they came out of the bosom of the Church, that he yet denieth, that they were ever of the Church. Further the way to deduce the objection, is, that the Church is always subject to this evil, that is, constrained to bear many hypocrites, which in truth have not Christ, howsoever with their mouth they profess his name for a time. When he saith, They went out from us, he signifieth that they did first occupy a room in the Church, and were accounted in the number of the godly. Yet he denieth that they were of us, because they did falsely pretend the name of the faithful, even as chaff albeit it is mingled with wheat in one floor, yet is not accounted to be of the wheat. If they had been of us. He doth openly pronounce that they were never members of the church which fall away. And in truth the seal of God under which he keepeth his, remaineth sure, as Paul saith. 2. Tim. 2.19. But here ariseth an hard thing: For it often falleth out, that many who seemed to have embraced Christ, do fall away. I answer, that there are three sorts of them that profess Christ. For there are, which do but counterfeit godliness, while yet an evil conscience doth inwardly convince them. The hypocrisy of others is more deceitful, which do not only endeavour to make a vain show before men, but shut their eyes, that they may seem to themselves to worship GOD aright. The third have a lively root of Faith, and they carry in their hearts firmly grounded, a witness of their adoption. The two first degrees have not any thing of assurance, of the last john speaketh when he saith, it is not possible they should be alienated from the Church: nor can the seal which God hath imprinted in their hearts, be taken away. The incorruptible seed, that hath taken root, can not be plucked up nor abolished. And here the question is not of the constancy of men, but of the constancy of GOD, whose election must needs be sure. Wherefore he sayeth not without cause, where the calling of GOD is effectual, that there is a sure perseverance. In sum he meaneth that they were never rightly endued with the knowledge of Christ, which fall away: but had only a light and uncertain taste. That they might be made known. He showeth that examination is necessary and profitable for the Church. Whereupon it followeth on the contrary, that it is no just cause to be troubled at. Seeing the Church is like unto a floor, the chaff must be fanned, that the wheat may remain pure. This doth GOD when he thrusteth hypocrites out of the Church: for he doth purge it from filth and uncleanness. 20 And you have an anointment from that holy one: and know all things. 21 I have not written unto you, because you know not the truth: but because you have known it, and because no lie is of the truth. 22 Who is a liar, but he which denieth that jesus is Christ? This is Antichrist, which denieth the Father and the Son. 23 Whosoever denieth the Son, the same hath not the Father. THE Apostle doth modestly excuse it, that he did so carefully and diligently admonish them: lest they should think themselves to be overthwartly rebuked, as rude & ignorant of those things, which they ought very well to know. So Paul yieldeth wisdom to the Romans, that they might be able and fit to admonish others. Rom. 15.14. Yet together he showeth that he could not otherwise perform the duty that was enjoined him, except he did admonish them. And yet the Apostles do not flatteringly speak so: but by this means they do wisely foresee, lest their doctrine should be rejected of any sorts of men, while they show that it agreeth and is profitable not only to the rude people, but even to those that be learned in the Lord's school. Experience itself teacheth, how disdainful the ears of men be. Indeed such irksomeness must be far from the godly: yet it is the part of a good and wise teacher to let pass nothing, whereby he may make all willing to hear him. And it is certain that we receive with less heed & reverence that which is spoken, if we suppose that he which speaketh, doth take from us the knowledge which is given of the Lord. The Apostle doth together sharpen the readers with this process: because they have the less excuse, which are endued with the gift of understanding, except they go before others in profiting. The sum is, that the apostle doth not teach them as rude and such as learn but their principles, but he bringeth to their mind the things which they already know: and then he exhorteth them to stir up the sparks of the spirit, that the full brightness may shine in them. And he expoundeth himself in the next words, denying that he wrote to them, therefore, because they knew not the truth, but because they were well instructed in it. For if they had been ignorant and novices, they could not have understood this doctrine, And whereas he saith, They know all things, it must not be understood generally, but restrained to the circumstances of the present place. But whereas he saith, they have an anointing of that Holy one. I doubt not but he alludeth to the old Figures. For out of the Sanctuary there was oil taken to anoint the Priests. But Daniel. 7.24. showeth that the coming of Christ is the proper time of anointing with the holy of holiest. For therefore was he anointed of his Father, that he might pour forth upon us, much plenty of his own fullness. Hence it followeth that men are not rightly wise by the sharpness of their own understanding: but by the inlyghtening of the Spirit: and then that we are no ways made partakers of the Spirit but by Christ, who is the true Sanctuary, and our alone high Priest. 21 And that no lie. He granteth that they have judgement whereby they discern truth from falsehood. And this proposition is not Logical, That a lie differeth from the truth, (as general Rules are given in Schools) but the speech is applied to Use and Practise. As if he should have said, that they do not only hold that which is true, but are armed also, against the subtleties and deceits of the wicked, that they may wisely look to themselves. Further, he speaketh not of one or two kind of lies: but whatsoever craft Satan goeth about, or by what mean soever he set upon them, that the wisdom to discern light from darkness, was always ready with them, because they are guided by the Spirit. 22 Who is a liar? He doth not affirm, that they only are liars, who deny that the Son of God is come in the flesh, least any should beyond measure disquiet himself in dissolving this doubt: but that they exceed all other. As if he had said, Except this may be taken to be a lie, that there cannot any other thing be taken so. As we use commonly to speak. If unfaithfulness to GOD and men be not a fault, what else shall we call a fault? And that which he had generally touched of false prophets, he now applieth to the state of his own time. For he doth with the finger point them out which troubled the Church. Whereas the old Writers thought, that Cherinthus and Carpocrates were noted out, I easily receive it. But the denying of Christ stretcheth far. For it is not enough to confess in one word that jesus is Christ, except he be acknowledged to be such a one as he is offered unto us of his Father in the Gospel. Those two Heretics whom I have before named, gave the title of Christ to the Son of God: but yet they untruly held him to be only man. As there are divers others, as Arrius, who adorning him with the name of GOD, did nevertheless spoil him of his eternal and omnipotent Divinity. Martion dreamt that he was but the image of a man. Sabellius feigned that he differed nothing from his Father. They all denied him to be the Son of God: because none of them did rightly know the whole Christ: but falsifying his truth as much as in them was, they have for Christ framed to themselves an Idol. Then broke out Pelagius, who indeed moved no controversy of the being of Christ, but granted that he was true God and man: but he translated almost all his honour unto us. But this is to bring Christ to nothing, when his power & grace is abolished. So the Papists at this day, setting free will against the grace of the holy Ghost, placing part of our righteousness and salvation in the desert of works, feigning infinite patrons to themselves, by whom they may have God favourable, they have I wots not what counterfeit Christ: but the lively and natural Image of God, which ought to shine in Christ, they deface with their wicked inventions, they weaken his power, they overthrow and pervert his office. Now we see that Christ is denied so often as those things that are proper unto him, are taken from him. And as Christ is the end of the law and the Gospel, and hath in himself all the treasures of wisdom and knowledge: so is ●he the very mark that all Heretics aim ●at, that thither they may direct all their artillery. Wherefore the Apostle doth not without cause make them the chief of all deceivers, which fight against Christ, seeing that the full truth is set forth unto us in him. This is Antichrist. He speaketh not of that Prince of falling away, which should fit in the seat of God: but he putteth them in that wicked rabblement, whosoever strive to overturn Christ. And that he might increase their sin, he saith, that they deny no less the Father then the son: as if he should have said, That they have no more religion, because they have utterly cast away God, which he strait confirmeth by a reason added: because the Father cannot be separated from the son. And this is a sentence of excellent worthiness and deserveth to be accounted amongst the chief principles of our religion, yea, after we have confessed that there is one God. This second point must necessarily be adjoined. That he is no other, but which is known in Christ. Neither doth the Apostle here cunningly dispute of the unity of being. It is certain indeed that the son cannot be separated away from the Father, because he is [Omoùsios] that is, One substance: but now there is another thing in hand: namely, that the Father who otherwise is invisible, hath only made himself known in the son. Whereupon he is also called the image of the Father: because he doth represent and deliver unto us whatsoever is profitable to be known of the father. For the alone majesty of God doth always darken our eyes with his infinite brightness. Therefore it is of necessity that we look unto Christ. Here is access to the light, which is otherwise worthily said to be unable to be come unto. I say again, that here is not handled the exact disputation of the eternal being of Christ, which only he hath with the father. Indeed this place doth plentifully suffice to prove that: but john calleth us to the practice of faith, that is, that because God hath given himself wholly unto us to be joined in Christ, it is in vain to seek him else where. Or if any desire more plainly: because in Christ dwelleth all fullness of divinity, that without him there is nothing of God. Wher●pon it followeth, that the Turks, jews, & the ●ke, have for God a very Idol. For with what ●itles so ever they adorn their God whom they worship: because yet they reject him, without whom none can come to God, & in whom God ●ath wholly made himself known unto us: what have they but their own creature or counterfeit? Let them flatter themselves as much as they will in their fancies, the reason of divine matters without Christ: yet it is certain they do nothing but play the fools, because they hold not the head, as Paul saith, Col. 2.19. Whereupon it is easy to gather, how needful the knowledge of Christ is. Many books have a sentence contrary to this, He that confesseth the son, etc. But because I suppose it to be noted of some, rather to have crept into the Text, I have not feared to leave it out. But if it seem good to be in, the meaning of it will be, that there is not any other lawful confession of GOD, then when the Father is acknowledged in his Son. If any man object that many of those that were before thought rightly of God, who yet knew not of Christ. I grant that the knowledge of Christ was not always so revealed, yet I do affirm that that was ever true: even as the light of th● Sun is spread abroad unto us by beams so the knowledge of God is not communicated but by Christ. 24 Therefore let that same abide in yo● which you have heard from the beginning, 〈◊〉 that shall remain in you which you heard fr●● the beginning, ye also shall continue in the Father and in the son. 25 And this is the promise which he promised unto us: even eternal life. 26 These things I have written to you of them that deceive you. 27 And that anointing which you have received of him remaineth in you: and ye have no need that any man teach you: but as that same anointing teacheth you of all things, & it is the truth, and is not lying, and as it taught you, abide in him. 28 And now little children abide in him: that when he shall appear we may have boldness, and not be ashamed at his coming. 29 If ye know that he is righteous, know ye that he that doth righteously is borne of him. 24 He coupleth an exhortation to the former doctrine: and to the end the exhortation ●ay have the more effect, he showeth the fruit, ●hich they shall receive by obedience. Therefore he exhorteth them to the constancy of ●ith, that they keep it firmly grounded in ●eir hearts which they have learned. Fur●●er when he saith, From the beginning, one●● antiquity would not suffice to confirm whatsoever doctrine: but because he hath now ●hewed that they have been rightly instructed 〈◊〉 the pure Gospel of Christ, he concludeth, ●hat they ought of right to continue in it. And ●his order is to be well noted. For if we will ●ot departed from that kind of doctrine, which we have once received, of what sort so ever ●he same be: it will not be constancy, but a ●éeuishe frowardness. Wherefore there is choice to be had, that the warrant of our faith may appear out of the word of God: then let there follow an inflexible constancy. The Papists brag of their beginning, because they have drunk in their superstitions, even from their infancy. Under this pretence they embolden themselves contemptuously to cast aside the plain truth. Such an obstinacy ought always to teach us that we must always begin from the assurance of the doctrine. If it abide in you. This is the fruit of perseverance, that in whom the truth of God abideth, they abide in God. Whereupon we gather what is to be sought in all the doctrine of godliness. Wherefore he indeed hath excellently profited, who hath gone thus far, that he cleaveth wholly unto God. And in whom so ever the father doth not dwell by the son, he is wholly vain and unprofitable, what knowledge soever he have. Further, this is an excellent practice of sound doctrine, because it joineth us to God, and we find in it whatsoever belongeth to the true enjoying of God. In the last place he showeth us, that this is the chief happiness if God dwell in us. The speech that he useth is doubtful: either that this is the promise, whereby he hath promised unto us eternal life: or appositivelye, that this is the promise which he hath given us, namely, eternal life. Because yet that whether way thou takest it, the meaning is all one: let the choice be free. The sum is, that there is no other way for us to live, then if we nourish continually to the end, the seed of life received in our minds. john is plentiful in setting down this point, that not only the beginning of an happy life is placed in the knowledge of Christ, but also perfection. But no repeating of it can be too much, seeing it is apparent that this hath always been the cause of destruction to men, because not being contented with Christ, they have delighted to range beyond the simple doctrine of the gospel. 26 These things I have written unto you. The Apostle doth again excuse it, that he admonisheth them, who otherwise had knowledge & judgement. And this he doth that they may adjoin the judgement of the spirit, lest the admonition be fruitless. As if he should have said, I do those things that belong to me: but it is of necessity in the mean time that the spirit of God do guide you in all things. For in vain shall I beat your ear, or rather the air with the sound of my voice, except he speak within. When we hear that he hath written of deceivers, let us always mark that this charge doth ever lie upon a good and painful Pastor, not only that he gather together the sheep, but also that he root out and drive away all ravening Wolves. For what shall it avail to set abroad the pure voice of the Gospel, if we wink at the manifest deceits of Satan. Therefore there is not any man that can faithfully teach the Church, except he bind himself to repress errors, if he see any cast abroad of the deceivers. Where he saith, the anointing Which ye have received of him, I refer it to Christ. 27 Ye have no need. john had been to be laughed at, as I said before, if he had broached an unprofitable doctrine. He doth not therefore ascribe unto them so much knowledge, that he deny them to be Christ's Scholars. He only signifieth, that they are not so ignorant that they should be taught as of things unknown: and that he did not propound any thing which the spirit of God did not readily prompt unto them. Therefore mad men do wickedly abuse this testimony, that they might shut out of the Church the use of the outward ministry. He saith that the faithful are taught by the office of the spirit, to keep those things that he delivereth, that they have no need to learn them as things unknown. This he saith to the end that he may procure the more account to his doctrine: while every one findeth his subscription written in his heart with the finger of God. But, seeing that every one understandeth according to the measure of faith, & that faith in some is small, in some mean, and in none absolute: hence it followeth that no man knoweth so much, but that there is yet place to further going forward. And then this is another profit of the doctrine, that where men hold fast that is meet, yet we warn them and stir them up, that thereby they may have a greater increase. For in that john testifieth that they are taught in all things by the spirit, it must not be so generally taken: but restrained to the circumstance of the present place. In sum, he meaneth nothing else, but to confirm their faith, while he recalleth them to the trial of the spirit, who only is a fit examiner & approver of the doctrine, while he sealeth up the same in our hearts, that we may know of a truth that God speaketh. For seeing that faith ought to look unto God, he only can be a witness unto himself, that he may persuade our hearts that the proceedeth from him which our ears receive. And that is the meaning of those words, As it teacheth you and is the truth. That is, that the spirit is like a seal, whereby is witnessed unto us the truth of God. Where he addeth, It is not a lie. This pertycular noteth out the other office of the spirit, namely, that he governeth us by judgement and discretion, lest we be deceived with a lie: lest we depend uncertain and in doubt, lest we should be as it were never in uncertain things. As he hath taught you, continue. He had said that the spirit remained in them: Now he exhorteth that they remain in his revelation. And he noteth out the manner of the revelation. Abide, saith he, in Christ, as the spirit hath taught you. I know it is commonly otherwise expounded, Abide in it: that it may note out the anointing. But seeing the repetition which by and by followeth, can agree to none but unto Christ. I doubt not but here also he speaketh of Christ: and the course of the Text doth require the same. For the Apostle tarrieth in that point, that the faithful would keep sure the pure knowledge of Christ, and that they strive not any other way to roam to God. In the mean time he doth clearly show, that the children of God are lightened of the spirit to no other end, but that they may know Christ. But if they shall not decline from thence, he setteth forth the fruits of perseverance: namely, that they shall have assurance not to be ashamed at his presence. For faith is not a naked & cold apprehending of Christ, but a lively & effectual feeling of his power, which begetteth assurance. Neither indeed could faith otherwise stand out, while it is daily assailed with so many tempests, except it did both look to the coming of Christ, & being upholden by his power, did bring a quiet state to the consciences. Further, the nature of confidence is most fitly expressed, when he saith: the presence of Christ shall be borne without fear, for they that securely flatter themselves in sin: turn their back upon God: & find peace no where else, but in the forgetfulness of God. This is the security of the flesh that besotteth men: that being turned from God, they neither loath sin, nor fear death: in the mean time they shun the judgement of Christ: but an holy trust disposeth itself into the alone sight of God. Whereof it is that the godly do cheerfully look for Christ, and fear not to behold him. 29 If you know that he is righteous. He again proceedeth to exhortations: that he may after join them in the whole Epistle to the doctrine. By many reasons he proveth that faith must of necessity be joined with an holy and a clean life. The first is, that we are spiritually begotten into the similitude of Christ. Whereupon it followeth that no man is begotten of Christ, but he that liveth righteously. Albeit it is uncertain whether he mean Christ or God, when he saith, that they which work righteousness are begotten of him. Indeed it is an usual kind of speaking in the Scriptures, that we are begotten of God in Christ, but this other also, there is an absurdity, that they are begotten of Christ who are renewed by his spirit. Chap. 3. 1 BEhold what love the Father hath given us, that we should be called the sons of God. Therefore the world knoweth us not, because it knoweth not him. 2 Beloved, now we are the sons of God, and yet it hath not appeared what we shall be: But we know that when he shall appear, we shall be like unto him, because we shall see him even as he is. 3 And every one that hath this love in him, purifieth himself, even as he is pure. 1 THE second Argument is from the dignity and excellency of our calling. Our heavenly Father saith he hath vouchsafed to dignify us with no small honour, seeing he hath adopted us to be his sons. This so great favour ought to kindle in us the study of godliness, that we may be like unto him: and it can no other way be done, except he which confesseth himself to be one of the sons of GOD, do purify himself. And the more vehement the exhortation is, the more is set forth unto us the grace of almighty God. For whereas he saith that love is given us, he showeth that this cometh of mere liberality, that God accepteth us for his children. For whence become we of such account, but by the love of God? Furthermore, his free love is here manifestly spoken of. It is indeed an unproper kind of speech, but the Apostle had rather speak unproperly, than not to express that which was of necessity to be known. briefly, he signifieth that the more plentiful the love of GOD is showed upon us, the more we are bound unto him, as Paul to the Romans the 12.1. beseecheth the Romans by the mercies of God, that they would offer themselves unto him an holy Sacrifice. In the mean time we are taught, that as I said the adoption of all the godly is free, and dependeth not upon any respect of works. For that which the School men say, that they are adopted whom god did foresee to be worthy, is plainly made of none effect by these words. For by this means the gift of God should not have been free: This chief point of doctrine is principally needful to hold. For seeing that the only cause of our salvation is adoption, and that the Apostle witnesseth that the same doth issue from the mere and alone love of God, there is nothing remaineth to our own worthiness or the desert of works. For why are we sons? Verily because God hath begun to love us freely, when we were more worthy of hatred then of love. And seeing that the spirit is the pledge of our adoption: hence it followeth, that if there be any good thing in us, it must not be so set against the grace of God, that rather it must be ascribed unto it, as received from it. The Name whereof he speaketh cannot be a vain title. For it is God who pronounceth us with his own mouth to be his sons: as he gave a name to Abraham, according to the thing itself. Therefore the world. This temptation doth vehemently assail our faith, that we should not so be accounted for the children of God, or have any note of such excellency seen in us, that rather the whole world almost doth hold us for a mocking stock. Therefore by the present condition it can hardly be gathered that God is our Father: for the devil inventeth all ways to darken his blessing. He giveth a remedy to this offence when he saith, That it is not yet known What manner of men we are, because the world knoweth not God: therefore it is no marvel, if it contemn his children. Of which thing there was a notable pattern in Isaac & jacob. For when each of them was elected of God, the one Ishmael scoffed and jested at Gen. 21.9. & 27.41. the other Esau persecuted which threatenings & with sword. Therefore howsoever we seem to be oppressed in the world, our salvation remaineth nevertheless found & in good state. 2 We are now the sons of God. Now he descendeth to every ones proper feeling. For albeit the wicked do not entice us to cast away our hope, yet our present estate is far from the glory of the children of God. For in respect of the body we are dust, & a thing of nothing: death is ever before our eyes, & we are in danger of many miseries, & the soul is subject to infinite evils: so that we always find hell in ourselves. How much more need is their that all our senses be drawn from the beholding of things present, lest the miseries wherewith we are compassed, doth drive us out of the hope of the happiness that yet appeareth not. For this is the Apostles counsel, that we shall do foolishly, if we measure what God hath given unto us, by our present condition, but that we must hold fast by an assured faith, that which yet appeareth not. And we know that when we shall be made manifest. This condition must be changed into an Adverb of time where, or when. Further this word shall appear, is taken otherwise then before. The Apostle said a little before, that it appeareth not yet what we shall be, since the fruit of our adoption is hid: because our felicity is in heaven, and we are strangers far from thence in the earth, & because this frail life that is subject to an hundredth deaths, is far unlike to that eternal glory which belongeth to the children of God: because being shut up after a slavish manner in the prison of flesh, we are far distant from the free dominion of heaven and earth. But now he referreth this note to Christ, When he shall appear. For he teacheth the same thing that Paul doth unto the chapter. 3. verse. 3. where he saith, Your life is hid with Christ: but when Christ which is your life shall appear, then shall ye also appear with him in glory. And indeed our faith can no other way remain steady, then while it looketh unto the coming of Christ. For this is the cause why God doth defer the manifestation of our glory: because Christ is not yet made manifest in the power of his kingdom. This I say, is the only prop of our faith, that we may patiently wait for the life that is promised us. So soon as any one doth turn aside but a little from Christ, it cannot be chosen but he shall faint. By the word know, he noteth out the certainty of Faith, that he may discern it from opinion. Neither is here noted a simple and universal knowledge, but that which every one ought to apply to himself, that he may know of a truth, that he shall once be made like unto Christ. Therefore howsoever the giving forth of our glory is deferred to the coming of Christ, yet the knowledge of it is most excellently assured. Like. He doth not mean that we shall be equal, but there must needs be some difference between the head and the members: but we shall be like him, because he shall make our vile body like to his glorious body, as Paul teacheth. Phil. 3.21. For the Apostle goeth about to show that this is the last end of our adoption, that that which by order went before in Christ, be at the last fulfilled in us. Yet the reason that is added, seemeth to be weak. For if the beholding of Christ shall make us like unto Christ, the wicked shall have the same glory with us, who also shall see him. I answer, that this is a familiar kind of beholding, which the wicked cannot bear, but be sore amazed: yea over and beside that they shall horribly fear, and fly from the sight of God: his glory shall blind their eyes even so that they shall be amazed with confusion. For we see how Adam knowing his own evil, fled from the presence of God Gen. 3.6. And God doth pronounce that generally upon all men by Moses, No man shall see me and live, Exod. 33.20. Because it cannot otherwise be, but that the majesty of God as a consuming fire, do consume us as stubble: such is the weakness of our flesh. And as the Image of God is renewed in us, we have eyes prepared to the seeing of God. And now indeed God beginneth to restore his image in us: but in how small a measure? Therefore except we be disburdened of all the corruption of our flesh, we cannot see God face to face. Which also is expressed in this note, Such as he is. Neither doth he now take from us all sight of God in this life: but so as Paul saith, 1. Cor. 13.12. Now we see as in a glass by a dark speaking. And this kind of seeing with an eye beholding, he discerneth else where. In sum, God setteth forth himself now to be seen of us, not such as he is, but such as our small capacity can comprehend him. So is fulfilled that which is set down in Moses, that we see him only as it were on the backpart. Exo. 33.23. Because in his face there is an overpassing brightness. It is further to be noted that this reason which the apostle bringeth, is taken from the effect and not from the cause. For he doth not teach, that we shall be like him therefore, because we shall enjoy the sight of him: but he proveth that we shall therefore be partakers of the divine glory, because except our nature were endued with a spiritual, heavenly and an happy immortality, it could never come so near unto God. And yet there shall not be such a perfection of glory in us, that our sight shall comprehend God wholly. For there shall be even then between him and us, a great distance of proportion. But when the Apostle saith, we shall see him as he is, he noteth out a new & unspeakable kind of seeing, whereof we are now ignorant. For so long as we walk by faith, Paul teacheth, that we are strangers from him. 2. Cor. 5.6. And so often as he yielded himself to be seen of the fathers, he was not seen in his being, but under certain marks. There then shall the majesty of God which now is secret, be seen at the last in itself, when the vail of this mortal and corruptible nature shall be taken away. I pass by other subtle reasonings. For we see how Augustine doth vex himself in them, and yet we see he doth not rid himself thereof, both in his epistles to Paulina, and Fortunatus, and also in his book of the City of God. 22. & in other places. Yet that which he saith there is worth noting, That in this inquisition the mean of seeing is more excellent then of speaking: and that there must be heed taken, lest while by contending we seek how God can be seen, we lose the peace and holiness, without which no man shall see him. 3 Every one which hath this hope. Now he concludeth that therefore the endeavour of holiness ought not to wax cold in us, because our felicity doth not yet appear, for that hope sufficeth. Further we know that those things are hoped for, which are hid. The meaning therefore is: Howsoever we have not Christ yet present before our eyes, if yet we trust in him, that it cannot be, but this hope will stir us up, and prick us forward to follow after holiness: because being right it guideth us to Christ, whom we know to be the perfect example of holiness. 4 Whosoever doth commit sin, doth also commit iniquity, and sin is iniquity. 5 Further ye know that he was made manifest, that he might take away our sins, and in him there is no sin. 6 Whosoever abideth in him, sinneth not: whosoever sinneth, hath not seen him. 4 THe Apostle hath before already showed how unkind we are towards God if we lightly esteem the honour of our adoption, whereby he preventeth us of his own good will: & do not at the least render unto him love again. He hath together put in between that admonition, that our affection must not be made less, because the happy estate promised is deferred. And now because men use to flatter themselves in evils more than is meet, he correcteth this wicked cockering, pronouncing that they are wicked, and breakers of the law, whosoever do sin: For it is very credible, that there were then such, as by these flatterings did extenuate their sins, and make them seem less than they were: It is no marvel if we sin, because we are men: but there is great odds between sin and the breaking of the law. The Apostle driveth from them this vain excuse, when he defineth sin to be the transgression of the law. For his purpose is, to set before them, the hatred and horror of sin. The name itself of sin seemeth to some to be but a light thing: but iniquity or transgression of the law, cannot so easily be forgiven. But the Apostle doth not make sins equal, when he condemneth all sinners of iniquity, but he laboureth simply to teach, that sin ariseth of the contempt of God, & that by sinning the righteousness of the law is broken. Wherefore this doctrine of john hath none agreement with that doting Paradox of the Stoics, Furthermore to sin, in this place doth not signify to offend in some work, nor is the name of sin taken for every offence: but he calleth the sin, when men run headlong into evil with the whole affection of the heart. And he doth not mean the others sin, except they which are addicted to sin. Neither are the faithful, who are still entangled with the affections of the flesh, taken for wicked, albeit they are not clean and pure from sin: but because sin doth not reign in them, john saith that they sin not: as I will anon express more at large. The sum of this sentence is, That their wicked life who give themselves leave to sin, is abominable to god, and cannot be endured of him, seeing it is contrary to his law. Hence it doth not follow nor can it be gathered, that the faithful are wicked: because they desire to be subject to God, & they mislike with themselves because of their sins, & that for every offence. And again, as much as in them lieth, they frame their lives to the obedience of the law. But where the desire or usual course of sinning is with deliberation, there is the transgression of the law. 5 further you know that he hath appeared. He showeth by another argument how much sin and faith do differ. For it is Christ's office to take away sin, and to this end he was sent of his father: and by faith we are made partakers of the righteousness of Christ. Therefore whosoever believeth in Christ, it is of necessity, that he be purged from sins. But whereas our Saviour Christ is said in another place to take away sins, because by his death he hath purged them, lest they should be laid to our charge before God: john. 1.29. In this place john meaneth that truly and in very deed, as they say, Christ taketh away sins, because by him our old man is crucified. Rom. 6.6. And his spirit doth mortify our flesh, with the corrupt affections thereof, by repentance. Neither doth the course of the text suffer to expound it of remission. For so, as I have said he reasoneth, that they which cease not to sin, do make frustrate the benefit of Christ: seeing he came that he might destroy the kingdom of sin. And that is referred to sanctification of the spirit. There is no sin in him. He speaketh not here of Christ's person, but of his whole body. Whether so ever Christ hath shed out his power, he denieth that there is any more place for sin. Therefore he strait gathereth that they sin not which abide in Christ. For if by faith he dwell in us, he performeth that his work, that he may purge us from sin. Whereupon it appeareth what it is to sin. For Christ doth not renew us perfectly in one day or moment with his spirit, but he continueth the renewing that is begun in part all the life long. It cannot therefore be but the faithful should be subject to sin, so long as they live in the world. But forasmuch as Christ's kingdom doth flourish in them, sin is abolished. In the mean time, they are accounted off, according to the principal part, that is, that they are called just, & said to live justly, because with a sincere affection of the heart they labour after righteousness. They are said not to sin: because albeit they fall by the infirmity of the flesh, yet they do not consent unto sin: but rather strive with grief of heart, that they may truly say with Paul, they do the evil which they would not. Rom. 7.19. The faithful he saith do abide in Christ, because by faith we are grafted into him, and are made one with him. 6 Whosoever sinneth hath not seen him. He hath according to his wont, annexed the contrary part, that we may know that the faith and knowledge of Christ, is falsely pretended, without newness of life. For Christ is no where idle where he reigneth: but showeth forth the power of his spirit. And it is said already that it is his office to put sin to slight, no otherwise then the Sun driveth away the clouds with his brightness. And we are taught again by this place, how lively and effectual a thing the knowledge of Christ is: which indeed doth transform us into his Image. So by Affection and Knowledge, there is no other thing meant then faith. 7 Little children let no man deceive you: he that doth righteousness is righteous, even as he is righteous. 8 He that committeth sin is of the Devil, because the Devil sinneth from the beginning. For this purpose was the son of God made manifest, that he might loose the works of the Devil. 9 Whosoever is borne of God sinneth not, for his seed remaineth in him: neither can he sin because he is borne of God. 10 In this are the children of God known and the children of the Devil. 7 HE that doth righteousness. The Apostle teacheth in this place, that the newness of life must be made known by good works: and that the likeness whereof he had spoken, which is betwixt Christ and his members can not stand, except it bring forth the fruit. As if he had said, Seeing it doth become us to be like unto Christ, let the truth & witness of this thing, appear in our life. This exhortation is all one with that of Paul's, in the 5. to the Galathians verse. 25. If you live in the Spirit, walk also in the Spirit. For many would gladly persuade themselves that they have righteousness hid in their hearts, while their feet, their hands, their tongues, & eyes, are let lose to iniquity. 8 He that committeth sin. Also, this word to Commit, is referred to the outward deeds, that the meaning may be, that there is no life of God and of Christ, where men behave themselves lewdly and wickedly, but rather such are the bond slaves of the Devil. By which speech, he more fully expresseth how far they disagree from Christ. For even as first he had set forth Christ the Fountain of all righteousness: so now also on the contrary, he assigneth the Devil, to be the head of sin. He denieth that any man doth belong to Christ, but he that is righteous, and approveth himself to be such a one by his works: now he sendeth all other into the devils fellowship, and casteth them under his dominion: that we may know that Satan doth exercise tyranny, where the righteousness of Christ doth not bear the sway. And yet there are not to be imagined with the Manichees two beginnings one against another, for we know that the Devil is evil not by nature & creation, but by the iniquity of his own falling away. We know further, that he is not equal with God, that he should contend with him in a like power: but that he is forced manger his teeth, that he cannot do any thing, except at the will and assignment of his creator. Finally when john saith, Some are borne of God, and some are of the Devil, he feigneth no propagation as the Manichees did dream: but he meaneth that the first are governed by the Spirit of Christ: and the others are violently carried of Satan, as God hath given him this power against unbelievers. Because the Devil sinneth from the beginning. Even as before he spoke not only of Christ's person, when he said, he was righteous, but did assign him to be the cause and Fountain of righteousness: so now when he saith the Devil sinneth, he comprehendeth his whole body, that is, all reprobates. As if he had said, this is the devils property, that he force unto sin. Whereupon it followeth, that they are his members and are led of him, whosoever delight in sin. Further, this Beginning whereof the Apostle maketh mention, is not of eternity: as when he teacheth that the word was from the beginning. For there is great odds, between God and creatures. The beginning in God is without time. Wherefore, seeing the word was ever with God, thou shalt not find any instant of time wherein it began to be: but it is of necessity that thou come to very eternity itself. And here john meaneth nothing else, but that the devil was an Apostata, immediately after the creation of the world, and from thence hath never ceased to spread abroad his poison amongst men. For this purpose appeared the Son of God. He repeateth the same thing again in other words, that he said before, That Christ came to take away sin. Hence are two things to be gathered: That they can not be accounted for the members of Christ, nor any way to appertain to his body, in whom sin doth reign. For wheresoever Christ showeth his power, he putteth the Devil and sin to flight. Which also john addeth immediately, for the next sentence, where he sayeth, That they sin not which are borne of God, is the conclusion of those things, that went afore. The Argument is drawn from repugnaunces, as I said before: because the kingdom of Christ, which of necessity bringeth with it righteousnnesse, can not stand together with sin. But I have already touched afore, what Not to sin doth signify here. For he doth not make the Children of god utterly free from all fault, but he denieth that they can truly boast of this title: except such as from their heart endeavour themselves to frame their life unto the obedience of God. Indeed the Pelagians and Puritans did once abuse this testimony: when they imagined that the faithful were endued with an Angelical purity in this world. And in this time certain of the Anabaptistes have renewed that dotage. But whosoever dream of such a perfection, do sufficiently show what a blockish conscience they have. And these words of the Apostle are so far off from strengthening their error, that they suffice to refute them. He sayeth, They sin not, which are borne of God. Now resteth to be seen, whether God do regenerate us in one moment. But it is manifest that regeneration is so begun in us, as the remnants of the old man remain even unto death. But if regeneration be not full and perfect, it doth free us from the bondage of sin, but according to the measure thereof. Hence appeareth that it can not be possible, but the Children of GOD are burdened with offences, and do daily sin, inasmuch as they have yet some remainder of the old nature. And yet this remaineth sure that the Apostle saith, That this is the end of regeneration, that sin may be done away: and that they therefore live justly and godly, whosoever are borne of GOD: because the Spirit of GOD doth correct the desire of sinning. And that the Apostle meaneth, by the Seed of God. For so the Spirit of God frameth the hearts of the godly unto right affection, that the flesh with his lusts prevaileth not, but is kept under, as being tamed under a yoke. In conclusion, the chief effects in the elect, the Apostle ascribeth to the spirit of God, who by his power represseth sin, and doth not suffer it to flourish. Neither can he sin. Here now the Apostle ascendeth higher. For he doth plainly testify, that the hearts of the godly are so effectually governed by the spirit of God, that they follow his direction with an unchangeable desire. But this is very far from Popish doctrine. The Sorbonistes indeed confess, that the will of man cannot desire that which is right, except it be helped by the spirit of God: but they imagine the motion of the spirit to be such, as leaveth unto us the free choice of good & evil. Hence they draw merits, because we willingly obey unto the grace of the spirit, which it was in our power to reject. Finally, they define this to be the only grace of the spirit, that we be able to will well, if we list. john saith far otherwise in this place: for he doth not only teach that we are able not to sin, but that the motion of the spirit is so effectual, that of necessity it holdeth us in a continual obedience of righteousness. Neither is this the only ●lace of Scripture, which teacheth that the ●ill is so framed, that it cannot be but right. For God testifieth, that he giveth a new heart ●o his children, and he promiseth that he will ●ause them to walk in his precepts. Ezech. ●6. 26. Add moreover, that john doth only ●each how effectually God worketh in man, ●ut he plainly affirmeth, that his spirit doth continue his grace in us to the very last breath, that inchaungeable perseverance may be joined with newness of life. Wherefore let us not with the School men imagine some middle motion, which is in a man's choice to follow, or to refuse: but let us know that our hearts are governed of the spirit of God, that they may constantly cleave to the way of righteousness. Further, the absurdity which the School men object, is easily refelled. They say, but falsely, that by this means Will is taken from man. For will is of nature: but because the corruption of nature bringeth forth only evil affections, therefore it is of necessity, that the spirit of God do reform it, whereby it may incline to goodness. And again, because men would easily fall from that which is good, it is of necessity, that the same spirit continue unto the end, that which he hath begun. The answer concerning desert is easy: for it is not to be held for an absurd thing, if men deserve nothing: and yet works cease not to be accounted good, which proceed from the grace of the spirit, because they are voluntary. They have also reward, because they are freely accounted unto men, as if they were their own. But here ariseth a question, whether so soon as any man is regenerate by the spirit of God, godliness & the fear of God can never be extinguished in him. For the Apostles words seem to give this. They that think otherwise, allege the example of David, who for a time was so overwhelmed with a brutish senselessness, that there appeared no spark to remain in him. And moreover in the 51. Psalm. 12. he desireth that it may be restored to him again. Whereupon it followeth, that he was deprived of it. Yet I doubt not, but that seed wherewith God doth regenerate his elect, as it is incorruptible, so it keepeth the continual force. I grant it may be, that sometimes it be (as it were) strangled, as it was in David. But yet at what time all godliness seemed to be utterly put out in him, the quick coal lay hid under the ashes. Satan indeed goeth about to pluck up whatsoever is of God in the elect: but when ●e is most of all let lose: the secret root remains, which afterward springeth forth at the ●●st. But john speaketh here, not of one action's they call it: but of the continual course of ye●fe. Certain frantic fellows dream of I now not what eternal seed in the elect, which ●●y always bring from their mother's womb. But to this purpose they do more than unfit wrist john his words: For he disputeth not ●f eternal election, but beginneth at regeneration. There are also others twice mad, who ●nder this pretence will have every thing lawful to them that believe, because john saith they cannot sin. They will therefore that we follow without difference, whatsoever our affection shall crave ●s: so they give licence to commit whoredom, ●o steal, & to kill, because there can be no sin ●her the spirit of God reigneth. But the Apostle meaneth far another thing. For the Apostle ●enieth that the faithful can sin, because God ●ath written his law in their hearts, as it ●s in the Prophet jere. 31.31. By this are known. In few words he concludeth, that they do in vain challenge to themselves a name amongst the children of God, which ●o not approve themselves to be such by a godly 〈◊〉 holy life: forasmuch as by this mark they ●iffer from the children of the Devil. Further, he doth not so mean, that they 〈◊〉 made manifest, that they may be openly known to all the world: but this only he meaneth, that the fruit and effect of the divine adoption doth always show forth in the life. He that doth not righteousness is not 〈◊〉 God, nor he that loveth not his brother. 11 Because this is the preaching which you have heard from the beginning, that we lo●● one another. 12 Not of Cain which was of that wicked one, and slew his brother, and wherefore slew●● he him? Because his own works were evil, and his brothers good. 13 Marvel not my brethren, if the worl● hate you. HE that doth not righteousness. To do righteousness, and to commit sin, are here set one against another. Therefore to do righteousness, is nothing else then from the heart to fear God, and to walk in his precepts, as far as man's frailty will bear. For albeit that righteousness if it be taken precisely, is no other thing then the full observing of the law, from which the faithful are always far of: yet because God doth not lay their ●●fences & faults to their charge, this parcel ●f obedience which they perform unto God, ●s called righteousness. And john showeth plainly that they are not of God, whosoever ●ine not righteously: because whosoever God falleth, he doth renew them by his spirit. Therefore the newness of life is a perpetual witness of God's free election. And which loveth not his brother. He applieth a general doctrine to his purpose. For hitherto he hath exhorted the faithful to brotherly love: Now by the same he showeth the sum of true righteousness, wherefore this part is added in steed of an exposition. But I have said before after what sort whole righteousness is comprehended under brotherly love. The love of God indeed hath the first place, but because of that dependeth brotherly love amongst men, oftentimes by a Sinadoch that is contained under this: & this again under that. Therefore as every one is given to humanity and well doing, so he saith that he is just, and so accounted, because love is the fulfilling of the law. He confirmeth this sentence when he sayeth, that the faithful have been so taught from the beginning: for by these words he showeth, that this definition which he giveth, ought not to seem strange unto them. 12 Not as Caine. Another confirmati●● is taken of the contrary: because hatred rai●●neth in the reprobate and children of the devil, and holdeth as it were the chiefty 〈◊〉 their life: of which thing he setteth dow●● Cain as an example. In the mean time 〈◊〉 maketh to their comfort, as he concludeth at 〈◊〉 last: Marvel not if the world hate you. This exposition is to be diligently noted: for in the manner of life men are always deceived: because they place holiness in figured works, & while they torment themselves with trifles, they think they are twice acceptable to God. Even as Monks do proudly, term their kind of life, the state of perfection. And in Popery there is not thought any other worship of God, then that filth of superstitions. But the Apostle doth especially show that we are approved of God, if we love o●e●●●other. Again, that the devil reigneth, where hatred, grudge, envy, and displeasures doth reign. Yet it is together to be kept in memory that I touched of late, that brotherly love, because it ariseth of the love of GOD as the effect of the cause, is not separated from it, but rather is commended of john for this cause, for that it is an approving of our holiness before God. When he sayeth that Cain was by this cause enforced to the slaying of his Brother, because his own works were evil. He meaneth that which I have noted already, that where wickedness beareth the sway, hatred possesseth all the parts of life. He maketh mention of the just works of Abel, that we may learn to bear it patiently, if the world provoked with no injury, do hate us without cause. 14 We know, that we are translated from death to life, because we love the brethren. He that loveth not his brother abideth in death. 15 Every one that hateth his brother, is a manslayer: & you know that no manslayer hath eternal life abiding in him. 16 By this have we known love, because he laid down his life for us: and we ought to lay down our lives for the brethren. 17 If any man have this worlds good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him. 18 My little children, let us not love in word and tongue, but in deed and truth. 14 HE commendeth love unto us by an excellent speech: because it is a testimony of our being delivered from death to life. Whereupon it followeth, that if we love our brethren, we are happy, and if we hate them, we are miserable. There is no man that doth not desire to escape and to be delivered from death, therefore they must need be more than blind, who by fostering of hatred do willingly pamper their own death. Further, when the apostle saith, that by love it is known that we have passed into life, he meaneth not that man is his own deliverer, as if by loving the brethren he delivered himself from death, & obtained life for himself. For he doth not dispute here of the cause of salvation: but seeing love is the principal fruit of the spirit, it is also a certain note of regeneration. Therefore the Apostle reasoneth from the sign and not from the cause. For because no man doth truly love the brethren, except he which is regenerate by the spirit. Hence it is rightly gathered, that the spirit of God which is life, doth dwell in them that love the brethren. But one should thereupon preposterously infer that life is attained unto by love, seeing love by order is the later. This Argument should have more colour, if love make us more assured of our life: that then the assurance of salvation doth consist in act. But the answer thereof is also easy. For albeit that faith is confirmed by all the graces of god, as by helps, yet it ceaseth not to have his foundation in the only free mercy of God. For example, when we enjoy the light, we are sure that the Sun shineth: if the Sun give his beams into the place wherein we are, we have a certain more clear sight: but yet albeit the visible beams do not pierce through unto us, in this same we are satisfied that the Sun yieldeth out the use of his shining unto us. So after that our faith is established in Christ, certain things may come to pass, which may help it: yet in the mean time it resteth in the alone grace of jesus Christ. 15 Is a manslayer. To the end he may stir us the more unto love, he showeth how detestable a thing before God, hatred is. There is no man but he abhorreth man slaughter: yea, we all hold the very name to be execrable. And the apostle showeth that they are all manslayers which hate their brethren. He could not speak any thing more bitterly, and yet this is not hyperbolical. For whom we hate, we could afford that he perished. And it is no matter, if one keep his hands from the evil. For the very desire is condemned before God as much as is the practice. Yea, also when we ourselves do not desire to do hurt, if yet we desire that some evil may come unto our brother from other where, even then also we are manslayers. Therefore the Apostle doth define the matter, even as it is, where he giveth the name of manslaughter to hatred. Whereby is convinced the foolishness of men, because when they do even loath the name, they make almost no account of the fault itself. And whence is that? Even because the outward face of things doth occupy all our senses, before God the inward affection is regarded. Wherefore lest any do any more lessen so exceeding an evil, let us learn to call back our judgements to the judgement feat of God. 16 By this we know. Now he showeth what is true love. For it were not enough to praise it except the power of it were known. And he setteth forth a perfect rule of love, in the example of Christ: because in not sparing his own life, he made it known how much he loved us. Therefore he biddeth us labour to this point. The sum is, that therein is our love commended, if we transfer the love of ourselves unto our brethren: So as every one after a sort forgetting himself, take care for others. It is indeed most certain that we are not far unlike unto Christ, but the Apostle doth commend unto us imitation, because albeit we attain not unto him, yet it is good that we follow his steps a far off. Indeed when the Apostle giveth counsel to hypocrites, that they cast away vain boasting, which brag that they have the faith of Christ, without brotherly love, he doth show, that except this desire doth prevail in our hearts, we have nothing to do with Christ. Neither yet as I said doth he so set before us the love of Christ, that he requireth an equal love of us. For what should that be else but a driving of all at once to desperation? But so he will have our affections framed, that we may desire to bestow both our life and death, first to the glory of God, and then to the good of our neighbour. There is another difference betwixt us and Christ, that there cannot be the same power of our death For neither is the wrath of God pacified by our blood, nor life attained unto by our death, nor the debt of others is paid. But the Apostle by this comparison, did not respect what was the end or effect of the death of Christ, but he only would that our life should be conformed to his example. 17 If any have this world's good. Now he preacheth of the common offices of love, which proceed from that chief fountain: that is, when we are prepared to reach out ourselves even unto death for our brethren. Albeit he seemeth to reason from the more to the less. For he that refuseth to ease the want of his brother with his good, while his life is not touched, much less will he bestow his life. Therefore he denieth that there is love in us, if we leave our brethren destitute of our help. But he accounteth so highly of external liberality, that together he showeth most fitly what is the true way to do well, & what kind of affection ought to guide the same. Let therefore this be the first proposition: That no man doth truly love the brethren, but he will show forth the same in effect, as oft as occasion doth require. Another, how much riches any man hath, accordingly he is bound to relieve the brethren, because the Lord by this means doth minister unto us matter to exercise our love. The third, that every one's necessity is to be considered: because as every one needeth meat, drink, or any other thing, whereof we have store, he doth even so crave our duty. The fourth, that there is no liberality doth please god, except it be joined [Te Sumpatheia] to a compassion, many seem to be liberal, which yet are not any whit touched with the miseries of their brethren. But the Apostle biddeth us to open our bowels: which is done when we put upon us almost the same feeling that we may bewail together the evils of others, no other ways, then as our own. The love of God. Hear the question is of the love of brethren. Therefore why doth he name the love of God? Verily the principle must be kept, that it cannot be but it is the love of God, should beget in us the love of our brethren. And by this means God taketh an experience of our love towards him, while he commandeth us to love men for his sake: as it is in the 16. Psalm. My doing well extendeth not unto thee: but my will and my desire is unto the Saints which are in the earth. 18 Let us not love in word. There is a granting in this first part For we cannot love only with the tongue: but because many do falsely boast of this, the Apostle giveth the name of the thing, to their dissimulation, as useth often to be done Albeit in the other part he reproveth their vanity, when he denieth that it is the truth, except it be in deed. For thus the words are to be resolved: let us not profess with tongue that we love, but let us approve it by deed: because this is the right condition of love. 19 And by this we know that we are of the truth, & shall persuade our hearts before him. 20 But if our hearts accuse us, truly God is greater than our hearts, & knoweth all things. 21 Beloved, if our hearts accuse us not, we have trust towards God. 22 And if we ask any thing, we receive it of him: because we keep his commandments, and do those things that are pleasant before him. 19 HE taketh the name of Truth here in another sense: but it is an excellent giving of a name, that if we love our brethren truly, we have hereby a testimony that we are borne of God, who is the truth, or that the truth of God hath place in us. But let us always remember that we have not that knowledge which the Apostle speaketh of from love, as if from thence were to be fetched the assurance of salvation. And indeed from no other where do we know that we are the children of God, but because he sealeth into our hearts his full adoption by his spirit, and we by faith embrace the assured pledge thereof offered in Christ. Love therefore is an increase or inferior help, to the strengthening of faith: and not the foundation whereon it standeth. Why then saith the Apostle, We shall persuade our hearts before God? Verily he showeth by these words, that faith standeth not without a good conscience. Not that our assurance arise from thence, or dependeth thereon: but because then we are persuaded truly of our conjunction with god, when the efficacy of the holy ghost doth show forth itself in our love. For it shall always be profitable to weigh what the apostle handleth. For because he condemneth in us a feigned profession of faith, he saith that we can have a sound persuasion before God no other way, then if his spirit do bring forth in us the fruit of love. And albeit that a good conscience can never be separate from faith, yet no man shall thence rightly gather, that we must look to our works, that our persuasion may be firm. 20 But if our heart condemn us. He● proveth by the contrary, that they have the name and show of Christians in vain, who have not the testimony of a good conscience. For if any man be guilty in his own knowledge, and is convinced in the proper feeling of his own soul, much less shall he escape the judgement of God. It followeth therefore that faith is subverted with the disquiet of an evil conscience. He calleth, God greater than our heart, in respect of judgement, that is, because he seeth much more clearly than we, and searcheth more sharp, and judgeth more straightly. In which sense Paul saith, that albeit he knew nothing by himself, yet he was not thereby justified. 1. Cor. 4.4. For he acknowledgeth, that albeit he be carefully given unto his duty, yet that he offendeth in many things, and that he doth forgive himself by unadvisedness, those sins which God doth see. This therefore is the mind of the Apostle, that it cannot be that he should escape the judgement of God, whom his own conscience doth accuse and convince. To the same end belongeth that he by and by adjoineth, that God seeth all things. For how should those things be secret, which we are driven to see, who in respect of him are blockish and blind? So therefore expound it, God in that he seeth all things, is much greater than our heart. For to take the word that coupleth together in steed of a particular causal is not strange. Now the sense is plain, that is, that seeing the knowledge of God pierceth further than the sense of our own conscience, that no man can stand before him, except he whom uprightness of conscience sustaineth. But here is objected a question: It is certain that the reprobate are sometime drowned of Satan in such a Lake of feeling, that they feel not their evils at all, and without all grief or fear, as Paul saith, they run securely into their destruction. Eph. 4.19. And it is certain also that hypocrites are wont to flatter themselves, and proudly to contemn the judgement of God, because that being drunken with a false opinion of righteousness, they are not touched with their sins. The answer is easy, That hypocrites are deceived because they shun the light: and that the reprobates feel nothing, because they go away from God. Yea, there is no security to an evil conscience, but in lurking corners. But here the Apostle speaketh of consciences, which being brought out into light, GOD bringeth to his tribunal seat, and exerciseth with the feeling of his judgement. Albeit yet this is also generally true: that we never have any sound peace, except that which the spirit of God doth give unto pure hearts those whom we have said to be astonished, feel yet oftetinmes blind prickings, and are tormented in their drowsiness. 21 If our heart accuse us not. I have expounded already, that this doth neither belong to hypocrisy, nor to the gross contempt of God. For howsoever the ways of reprobates do please themselves, yet the Lord trieth the heart saith Solomon, Pro. 21.2. This exquisite balance of GOD causeth by his trial, that none can boast himself that he hath a clean heart. Therefore the Apostles words hath this meaning, that then we come only with a quiet conscience into the sight of God, when being of a sound purpose in ourselves, we bring with us the witness of a right and good heart. That saying of Paul is indeed true: That we have entrance to GOD with boldness by faith, which resteth upon the grace of God. Ephes. 3.12. Again, that by faith we have peace, that our consciences may be quiet before God. Rom. 5.1. But betwixt these sentences there is no odds. For Paul showeth the cause of boldness: but john only maketh mention of an inseparable accident, which is necessarily annexed, though it be not the cause. Yet here ariseth a greater hardness, because there seemeth no assurance to be left in the whole world. For who is there to be found whom his heart cannot accuse in any thing? I answer, that the godly are so reproved, as they together do ease themselves: for it is indeed necessary, that they should inwardly be touched effectually with their sins, that fear may instruct them to humility: but by and by they fly to the sacrifice of Christ, where they have assured peace. Albeit the Apostle doth say that they are not accused in any other sense, because howsoever they acknowledge themselves to fail in many things, yet they are relieved with this testimony of conscience, because they do truly and from the heart fear God, and desire to submit themselves to his righteousness. Whosoever are endued with this godly desire, & in the mean time know that their endeavours, how much so ever they want of perfection, do yet please GOD: are worthily said to have a quiet and peaceable heart: because there is no inward pricking, which should disturb their quiet cheerfulness. 22 And if we shall ask any thing. Because assured trust and calling upon God are things joined together: even as before he had taught that an evil conscience was contrary to assurance: so now he showeth, that god cannot be called upon, but of them which fear him and worship him a right in a pure heart. This latter followeth of the first. There is another general principle of Scripture, That the wicked are not heard of God, but rather that there sacrifices and prayers are abominable. Therefore the way is here shut up against hypocrites, lest they should rush into the presence of God with his contempt. In the mean time he doth not intend that a good conscience must be brought, as if it did great acceptation to our prayers. Woe be unto us if we lean unto works, which have nothing in themselves but matter of trembling. Therefore the faithful come to the throne of God, no other ways then trusting in the mediation of Christ. But because the love of God is ever joined with faith, to the end that the Apostle may the more dazzle the hypocrites, he depriveth ●hem of this singular privilege, which God ●ouchsafeth his children: that is least they ●hould think to have entrance to God with ●heir prayers. When he saith, Because we keep his commandments, he doth not mean that our confidence in praying is grounded upon our works: but this only he urgeth, that godliness and the sincere worship of God cannot be separate from faith. And it ought not to seem absurd that he useth a causal note, albeit he doth not reason of the cause: for an inseparable accident useth sometimes to be put for the cause. As if one should say, because the Sun at noontide doth shine above us, that there is then more heat, yet it doth not follow, that heat ariseth of the light. 23 And this is his commandment, that we believe in the name of his son jesus Christ: & love one an other as he gave us commandment. 24 He that keepeth his commandments abideth in him, and he in him. And by this we know that he abideth in us, by the spirit which he hath given us. 23 ANd this is his commandment. Again he apply a general sentence to his purpose. The effect is, that we are at such disagreement with God, that we are driven from his presence, except we are knit together by brotherly love among ourselves. Albeit he doth not here commend love alone, as before: but he joineth it as a companion and handmaid of Faith. The schoolmen deprave these words with their own devices: as if we obtained freedom to pray, partly by faith, and partly by works. Where john requireth this to the right manner of praying, that we keep the commandments of God: and after teacheth, that this performance standeth in faith and Love, they gather that the assurance of praying. must be gathered of these two. But I have sundry times already showed, that here is not handled from whence or by what means men get this unto themselves, that they dare call upon God. For here the question is not of the cause or dignity, john only showeth, that God vouchsafeth the honour and privilege of his conference to none but to his children, and those that indeed are regenerate by his spirit. Therefore this is the course of speech, where the reverence and fear of God doth not bear the sway, it cannot be the God should hear us. But if our purpose be to obey his precepts, we must consider what he commandeth. But he doth not separate faith from love: but he requireth each of us as if it were in one fellowship. And this is the reason why he hath put Commandment in the singular number. But this place is very excellent: because he showeth as plainly as briefly, wherein consisteth the whole perfection of an holy life. There is no cause why we should allege hardness, when God doth not carry us about by long by walks: but setteth down unto us simple and in one word, what pleaseth him. Add moreover, that in this shortness there is no darkness, because he showeth us plainly the beginning & end to live well: and because here is only mention of brotherly love, passing by the love of God: the reason is (as we have said else where) that brotherly love, as it issueth from the alone love of God, so is it a certain and true proof thereof. In the name of his son. The name hath respect to the preaching: & this relation is to be noted, because few understand what it is to believe in Christ. By this speech is easy to gather, that this only is a true faith which embraceth Christ for such a one as he is preached in the Gospel. Whereon also it cometh to pass, that there is no faith without Doctrine: as Paul 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 lively image of the father, and in him are hid all the treasures of wisdom and knowledge. Wherefore so soon as ever we decline from him, we can do nothing but wander in error. 23 He that keepeth his commandments. He confirmeth that which he had said before. That the fellowship which we have with God is manifest by that means, if we love one another. Not that the fellowship beginneth there, but because it cannot be idle, and without his effect, wheresoever it doth begin to have a being. And he proveth that by a reason annexed: because God doth not abide in us, except his spirit do dwell in us. But his spirit wheresoever he is, it is of necessity that he show forth his force & power in working. Whence it is easy to gather, that no other remain in God and are united unto him, except such as keep his commandments. When therefore 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 circumstance of the present cause must be weighed. For albeit this sentence agree in words with that of Paul Rom. 8.15. where he saith, that the spirit beareth witness in our hearts, that we are the Children of God, and that by him we cry Abba Father: yet in the sense there is some difference. For Paul speaketh of the assurance of free adoption, which the Spirit of God sealeth up in our hearts: and john here hath respect to the effects, which the spirit dwelling in us, doth bring forth. As Paul also himself, when he saith, that they are the Children of God, which are led by the Spirit of God. For there also he disputeth of the mortifying of the flesh and newness of life. This is the effect, that thereby it is manifest whether we are the Children of God, if his Spirit do rule and govern our life. In the mean time john teacheth, whatsoever good works is in us, that it cometh from the grace of the Spirit: and that this Spirit is not gotten by our own righteousness, but is freely given unto us. Chap. 4. 1 Beloved, believe not every spirit: but try the spirits whether they be of God or no: because many false Prophets are gone out into the world. 2 In this know ye the spirit of God, every spirit which confesseth that jesus Christ, is come in the flesh, is of God. 3 And every spirit which confesseth not that jesus Christ is come in the flesh, is not of God: and this is of that Antichrist, of whom ye have heard that he should come, and even now he is in the world. HE cometh again to the former doctrine which he had handled in the second Chapter. For many, as useth to be done in new matters, did abuse the name of Christ to spread their errors. Others professed Christ but in half part. In the mean time, while they had place amongst those of the household, they had the more ability to do harm: Especially Satan himself, took occasion to disquiet the Church in Christ himself. For he is the stone of offence, whereat all must needs stumble, which hold not the plain way, as God hath set forth the same unto us. Further, this whole reason of the Apostle standeth on three members. For first he showeth the evil, whence danger came to the faithful, and by this means he exhorteth them to take heed. He setteth down the manner of heed taking, that they judge between spirits. And this is the second member. At the last he showeth one special from whence was their greatest peril. He forbiddeth therefore to hear them, which deny that the son of God is manifested in the flesh. Now let us handle every one in order. And albeit this reason followeth in the text, That many false Prophets have gone out into the world, yet it shall be good to begin there. For this sentence containeth a profitable admonion: because, if even at this time Satan had filled many, which should spread their falsehoods under the name of Christ: the like example ought not to discourage us at this day. For this is the perpetual state of the Gospel, that Satan busily go about to infect and to corrupt the purity thereof by divers errors. This our age hath brought forth certain horrible monsters of sects. By occasion whereof many stand amazed, & not knowing whether to turn them, do cast away all care of godliness. For they find not any more speedy way to rid themselves from the danger of error. That is altogether foolish: for in flying from the light of the truth, they cast themselves willingly into the dungeon of errors. Wherefore let this cleave fast in our minds, that there have been false Prophets immediately since the Gospel hath begun to be published. And let this doctrine also arm us against that offence. The ancientness of errors holdeth the most as if it were so bound, that they dare not go out thence. But john showeth here, the deadly danger of the Church, That if even then deceivers were mixed with the Apostles, and other faithful Teachers, what marvel is it, if the doctrine of the Gospel long ago being oppressed, many corruptions be spread abroad in the world? There is therefore no cause why antiquity should hinder us, that we should the less freely discern the truth from falsehood. 1 Believe not every spirit. Many as is said when the Church is vexed with discords and contentions, being amazed, depart from the Gospel. But the Spirit prescribeth a far other remedy: that is, that the faithful receive not any doctrine without choice. We must therefore take heed, least being offended with variety of opinions, we renounce the teachers together with the word of God. But let this moderation suffice, that all are not to be heard a like. The name of the Spirit, I take to be by a Metonimia for him that boasteth, that he is endued with the gift of the spirit, to undertake the office of a Prophet. For when it is granted to no private man that he speak in his name, nor is there credit to be given to them that speak, but so far as they are the instruments of the holy Ghost: the more authority the Prophets should have, God adorneth them with this title, as if he should take them out of the common sort of men. They therefore were called Spirits, which only giving their tongues to the Oracles of the holy Ghost, did after a sort bear the person of his ministery: they set forth nothing of their own devising, nor came they forth in their own name. And héeretoo belongeth so honourable a title, lest any thing might fail of the reverence of the word of God, for the contempt of the minister. For God always would have his word received from the mouth of men, no other ways, then if he himself had plainly appeared from heaven. Here Satan hath crept in as a mean: and when he feigned in false teachers to adulterate the word of God also gave them a name under which, they might the better deceive. So the false Prophets used always proudly and with full mouth to arrogate to themselves whatsoever honour God had bestowed upon his servants. And the apostle seemeth to have used this name, lest they might deceive us with their false pretences, which falsely pretend the name of God: even as we see at this day very many to be amazed with the bare name of the church, that they had rather avow themselves into the eternal destruction of the Pope, then to take from him any or the least part of authority. Therefore this granting is to be noted. For the Apostle could have said, that every one is not to be believed: but because false teachers did so belie the title of the spirit, he so leaveth the same unto them, that together he showeth that it is frivolous and trifling, except they do indeed perform what they pretend, and that they are to be accounted as fools, who being amazed at the very noise of an honourable title, dare not inquire of the matter. Prove the Spirits. Because all Prophecies be not true, the Apostle saith here that they must be brought to the trial. And he speaketh not only to the whole body of the church: but also to every faithful man. But it is asked whence we have such a discretion? They which answer, that the word of God is a rule whereby every thing must be tried, which men do publicly set forth, they neither say nothing nor the whole. I grant that doctrines are to be proved by the word of God: but except the spirit of wisdom be present, it will little or nothing profit to have the word of God at hand, whose interpretation we shall not know. Even as, for example, gold is tried in the fire, and with the touch stone: but of them that have skill. For unto the unskilful, neither the touchstone nor the fire can be profitable. Therefore that we may be fit judges, it is needful that we be endued with the spirit of discretion. And because the Apostle should command us this in vain, except we had power to discern, it is for a certainty to be held that the godly shall never be destitute of the spirit of wisdom, so far as shall be expedient, so that they ask it of the Lord. But so then the spirit shall lead us to a true discerning, if we submit all our senses to the word. For it is (as is said) like unto a touchstone: yea, it ought to be of much more price unto us: because that only is true doctrine which is taken from thence. But here ariseth a hard question: because if every one have right and ability to discern, there can never any certainty be determined: but rather the whole state of Religion shall be uncertain. I answer, that there is a double trial of Doctrine, private and public. Private, whereby every one doth establish his own faith, that he may rest safely in that doctrine, which he knoweth to have come from God. Neither shall consciences find other where safe and quiet resting place then in God. The public trial belongeth to the common consent and good of the Church. For because there is peril least fantastical men should rise up, which might rashly boast themselves, that they were endued with the spirit of God: this remedy is of necessity, that the faithful come together, and seek the mean of an holy and pure consent. But seeing that that old Proverb is too ●rue, How many heads, so many wits: it is certain that this is the singular work of God, that all overthwarting being mastered, he maketh us to think all one thing, and to grow into an holy unity of faith. And whereas under this pretence whatsoever things are at any time decreed in counsels, the Papists will have to be taken for true Oracles, because the Church did once prove them to be of God: that is too childish. For howsoever that be an ordinary way to seek a consent, to gather a godly and an holy counsel, where the controversies out of the word of God may be determined: yet God hath never bound us to the decrees of every counsel. Nor yet so soon as an hundred or more Bishops are come together into one certain place, it by and by followeth that they have rightly called upon God, and asked at his mouth what was the truth: yea, there is nothing more apparent, then that they have often gone a side from the sincere word of God. Therefore here also ought the trial which the Apostle prescribeth to be of force, that the spirits might be tried. 2 In this know ye. He annexeth a special mark, whereby one may better discern true Prophets from false. Albeit he here only repeateth that we had before, that is, that Christ as he is the mark whereto true faith nimeth, so he is the rock at whom all Heretics do stumble. Therefore so long as we remain in Christ, the matter is safe: but when we go aside from him, faith is perished, and all truth is made void. But, we may remember what this confession containeth. For when the Apostle saith, that Christ is come: hence we gather that he was with the Father before: whereby is showed his eternal Deity. When he saith, That he is come in the flesh: he signifieth that in putting on the flesh, he is made a very man, of the same nature with us, that he might be our brother, save that he was free from all sin and corruption. Finally, when he saith he is come, we must consider the cause of his coming: for he is not sent of his Father in vain. hereupon dependeth the office and power of Christ. Therefore even as the old Heretics have erred from this faith, partly denying the divine nature, and partly the human nature of Christ: even so do the Papists at this day, albeit they do confess Christ to be GOD and man, yet they hold ●ot this confession which the Apostle requireth, because they spoil Christ of his pow●r and authority: for when they have established their free will, their merits of corks, their feigned worships, satisfac●ions, and the supportations of Saints, ●owe small a remainder is left to Christ? This therefore meaneth the Apostle, seeing that the knowledge of Christ compre●endeth in itself all the Doctrine of godliness, therefore we must fix and cast our eyes thither, lest we be deceived. And in truth Christ is the end of the law, and the Prophets. Neither learn we any other thing by the Gospel, than his power and grace. 2 And this is the Spirit of Antichrist. This the Apostle addeth, to the end that he may make the sleights which seduce us from Christ, to be the more detestable: For we have said that the Doctrine of the kingdom of Antichrist, is usual and well known: that the faithful being admonished of the dispearsion of the Church which was to come, might carefully take heed to themselves. They did therefore worthily abhor th● name as infamous and unlucky. Now● the Apostle saith, they are members of thi● kingdom, whosoever withdraw from Christ▪ But he sayeth that the spirit of Antichri●● should come and was now in the world, in a diverse meaning. For he meant that he was then in the world already: because the mystery of his wickedness began to work. 2. Thes. 27. And yet because that the truth of God was not as yet overwhelmed with false and untrue assertions, superstition had not yet prevailed to the corruption of the worship of God, the world had not yet fallen from Christ by a wicked distrust, the tyranny set against the kingdom of Christ, did not yet manifestly show itself: therefore he saith that he was to come. 4 Little children ye are of God & have overcome them, because he is greater that is in you, than he that is in the world. 5 They are of the world: therefore they speak of the world, and the world heareth them. 6 We are of God. He that knoweth God heareth us. He that is not of God heareth us not. In this we know the spirit of truth and ●●e spirit of error. 4 You are of God. He had spoken of one Antichrist: now he maketh mention of more, ●ut the plural number is referred to the false Prophets, which even then had come abroad, before the head was extant. Further, the purpose of the Apostle is, to give courage to the faithful, that they might resist the deceivers strongly & without fear. For much cheerfulness faileth, when there is striving with a doubtful success. Further, it might cause the godly to fear, because that when the kingdom of Christ was scarce sprung up, they saw the enemies even then ready prepared to overwhelm it. Therefore howsoever they must strive, he yet saith, that they have overcomed: because they shall have an happy issue. As if he should have said, that in the midst of the conflict they are without danger, because they shall prevail. And this doctrine ought to be carried further. For whatsoever strivings we endure against the world and the flesh, yet it is joined with a sure victory. Indeed sharp and hard conflicts remain for us, and one followeth after another: but because we fight in the power of Christ, and are prepared with the armour of God, in striving and labouring we get th● victory. As much as belongeth to the circumstance of this place, it is an excellent consolation, that with whatsoever sleyghte● Satan set upon us, yet we shall stand i● the truth of God. But the reason that he addeth strait way, is to be noted: because he is greater, that is stronger which is in us, them he that is in the world. For that is our infirmity, that before we join battle with the enemy, we are ready to faint. For we are even wrapped in ignorance, and therefore set forth to all sleights: and Satan is exceeding cunning to deceive. If we endure for one day, yet a doubtfulness creepeth upon our minds, what shall come to pass to morrow: and so we are always doubtful. The Apostle therefore showeth that we are strong, not in our own strength, but in the power of God. Whereupon he gathereth, that we can no more be vanquished, than god himself, who hath armed us to the end of the world with his own power. And in our spiritual warfare this cogitation must be settled in our hearts, that we should utterly be undone, if we should fight in our own strength. But because that when we do nothing god confoundeth the enemies, the victory is most certain. 5 They are of the world. This is no small comfort, that they which dare encounter with God in us, are only strengthened with worldly helps. Further, the Apostle understandeth the world, as Satan is the Prince of it. Together is added another comfort, when he saith, that the world embraceth in false Prophets, that which it doth acknowledge for their own. We see how great the readiness of man is to vanity. Therefore false doctrines easily enter by and by, and spread far and wide. The Apostle denieth that there is cause why we should therefore be troubled: because there is nothing new or unwonted, if the world which is whole a liar, do willingly hear a lie. 6 We are of God. Albeit this agreeth unto all the godly: yet properly it belongeth to the true and faithful ministers of the Gospel. For the Apostle by the assurance of the Spirit rejoiceth, that he and his fellows do sincerely serve GOD, and that they have received of him whatsoever they deliver. It may also be that the false Apostles may boast themselves of the same, (as it is their manner under a masking viso, as it were of GOD, to deceive:) but faithful teachers differ much from them which speak nothing of themselves in words, that they do not perform in deed. Yet we must always remember what cause he handleth here. There was a small number of the godly: & unbelief almost possessed all things: few did truly clean to the Gospel: the greater part was prone to error. Hence came the occasion of offence: which that john might meet withal, he biddeth us be contented with the fewness of the faithful: because all the children of God do give honour to him, and submit themselves to his doctrine. For the contrary member he opposeth immediately after, that They which are not of God, hear not the pure doctrine of the gospel. By which words he signifieth, that that great multitude, to whom the Gospel tasteth not, do not therefore hear the approved and lawful servants of God, because it is a stranger to God himself: and that therefore nothing is diminished from the authority of the Gospel, while it is rejected of many. But to this doctrine is annexed a profitable admonition, that by the obedience of faith we prove ourselves to be of God: There is nothing more easy, then to boast that we are of God: and therefore there is nothing amongst men more common. As the Papists at this day do proudly boast that they are the worshippers of God: and in the mean time they do no less proudly cast aside the word of God. For albeit they counterfeit that they believe the word of God: yet when it comes to the point, they have their ears shut. But this is the only testimony of the fear of God, to reverence his word. And the excuse which many use to pretend hath here no place. That they therefore fly from the doctrine of the gospel, when it is set forth unto them, because they are not able to judge. For it cannot be but the he know God in his word, whosoever feareth him, and obeyeth him from his heart. If any object, that many of the elect do not by and by come to the faith, yea, that they do very frowardly kick against it at the first. I answer, that at that time they are not in our judgement, to be taken for GOD'S children. But, this is a mark of one that is a reprobate, when he doth obstinately reject the truth. It is also to be noted by the way, that that Hearing, whereof the Apostle maketh mention, is understood of the inward and earnest hearing of the heart, which standeth in faith. In this we know. The Relative In this, containeth the two members afore, as it he should say, that thereby truth is known from falsehood, because some speak from God, some of the world. And whereas by the Spirit of truth and error, some think that the hearers are noted: as if he should say, that they which give themselves to be seduced of the deceivers, are borne to error, and have in them the seed of lying: and that they which consent unto the word of GOD, are showed by this testimony to be true: I do not allow of it. For when the Apostle here taketh a Metonimia of the Spirit, for the teachers and Prophets, I take it that he meaneth nothing else, then that the trial of the Doctrine is to be reduced to these two, whether it be of God, or of the world. Yet in so speaking he seems to say nothing. For it will be easy for every one to except, that he speaketh not but from God. So at this day, the Papists boast with an imperial pride, that all their devices are the Oracles of the Spirit. Nor so much as Mahomet but he giveth out that he received his dotages from no other where, but from Heaven. And also the Egyptians forged, that those stinking dotages wherewith they besotted themselves and others, were revealed unto them from Heaven. But I answer, that we have the word of God, which before all things we must ask counsel at. Therefore when deceivable Spirits pretend the name of God, it is good to search by the Scriptures, whether the matter be so or not. So that we add a godly endeavour with humility and modesty: the Spirit of discretion will be present, which may expound himself speaking in the Scriptures, as a faithful interpreter. 7 Beloved, let us love one another, because love is of God: and every one that loveth is borne of God, and knoweth God. 8 He that loveth not knoweth not God, because God is love. 9 In this appeared the love of God to us ward, because he sent his only begotten son into the world, that we might live by him. 10 In this is love, not that we loved God, but that he loved us, and sent his son a redemption for our sins. 7 HE cometh again to the exhortation, which he handleth almost in all this Epistle. We said it was mixed with the doctrine of faith and exhortation to love. He so continueth in two heads, that from one he goeth immediately to the other. When he commendeth mutual love, he doth not mean that we have done all our duty if we love our friends again, because they love us? But because he speaketh in common to the faithful, he might not speak other ways, then that they might love one another. He confirmeth this sentence by a reason alleged sometimes already: that is, because no man shall approve himself to be the child of GOD, except he which loveth his brethren: and because the true knowledge of God worketh in us of necessity the love of God. He opposeth also after his manner the contrary member, That there is no knowledge of God where love is not in his strength. And he taketh a general principle, because God is love: that is, because his nature is to love men. I know that many do subtly play the Philosophers: and especially that the old writers have abused this place, that they might prove the Godhead of the Spirit. But the simple meaning of the Apostle is: Because God is the fountain of love, that this affection floweth and is powered out from him, wheresoever his knowledge cometh. Like as before he called him light, because there is nothing dark in him, but rather he lighteneth all with his brightness. He speaketh not therefore here of the being of GOD: but only showeth what a one he is to be perceived of us. But, there are two things to be noted in these words of the Apostle, that this is the true knowledge of GOD, which doth regenerate us and frame us a new, that we may become new creatures: then that it cannot be, but that it make us conformable to God. Let go therefore that foolish invention of faith unformed: because if any man separate faith from love, he doth even as if one should go about to take heat from the Sun. 9 In this hath appeared. By many other witnesses also we have the love of GOD towards us approved. For if it should be asked why the world was created, why we are placed in it to hold the Lordship of the Earth, why we are preserved in this life, that we may enjoy infinite and innumerable blessings, why we are created to the hope of a better life, why we are endued with light and understanding? there can be showed no other cause of all these, than the free love of GOD towards us. But the Apostle chooseth the principal witness in this place, and that which far excelleth all others. For this love of God was not only infinite, that he spared not his own son, that by his death he might restore us to life: but the goodness is more than marvelous, which ought to ravish our minds with admiration. Christ therefore is such an excellent and singular agreement of the love of God towards us, that so oft as we behold him, he doth plainly confirm this doctrine unto us, that God is love. That he calleth him Only begotten, it serveth to amplification. For in that he showeth more clearly, how entirely he loved us, in that he gave his only son to death for our sake. In the mean time he that is one son by nature, maketh many by adoption and grace: Even whom so ever he grafteth into his body by faith. He showeth the end why Christ was sent of his Father, that we might live in him. For without him we are all dead. But at his coming, he brought life unto us. And except our own unbelief do hinder, we feel this effect of his grace in ourselves. 10 In this is love. He setteth forth the love of God more largely by another reason: that is, because he gave his son for us, what time we were enemies: as Paul also teacheth, Rom. 5.6. But he useth other words, that GOD being provoked by no love of men, hath loved them freely of his own accord. By which words he meant to teach, that the love of God towards us was without deserving Albeit the meaning of the Apostle is to set God before us to follow: yet the doctrine of faith is not to be neglected, which he joineth together. God hath loved us freely, why? because we were sinners or ever we were borne: then because in this corruption of our nature we have an heart that is turned from him, and is not inclinable to right and holy affections. If the subtlety of the Papists should have place, that every one is elected of GOD so far as he foreseeth him worthy of love: this Doctrine should not stand, That he loved us first. For than our love towards GOD should have the first place by order, although that it should be the last in time. But the Apostle doth take a granted Rule of the holy Scripture, which these profane Sophisters do not know, that we are borne so wicked and corrupted, that then is as it were bred in us an hatred of god, that we desire nothing but that which doth displease him, that every affection of our flesh doth hold continual war with his righteousness. And he sent his son. Therefore Christ with all his benefits is proceeded unto us, from the alone goodness of God, as from a fountain. And as it is needful for us to know this, that therefore we have salvation in Christ, because our heavenly Father hath loved us of his own accord: so when we are to seek the sound and full assurance of the love of God towards us, it is convenient that we look no where but upon Christ. Wherefore they dote to their own destruction, whosoever passing by Christ, do seek what is determined of them in the secret counsel of God. Further, he showeth again the cause of the coming of Christ, and his office, when he showeth that he was sent therefore, that he might be a propitiation for our sins. And indeed we are first taught by these words, that we were all strangers from God by sin, and that this separation remaineth, until Christ come in betwixt, who may reconcile us. Secondly, we are taught, that this is the beginning of our life, that God being pacified by the death of his son, receiveth us to favour. For in that that ●he is called A reconciler, this properly belongeth to the sacrifice of his death. We perceive then, that this belongeth only to Christ, that he put away the sins of the world, and so take away the hatred that was betwixt us and God. But here may arise some show of contrariety. For if God did love us before that Christ did offer himself to death for us, what need was there of a new reconciliation? So the death of Christ might seem superfluous. I answer, when Christ is said to reconcile his Father to us, that this is referred to our capacity. For as we are guilty of evil in ourselves, we cannot conceive God but to be angry and deadly displeased, until Christ abolish sin by his death, until he deliver us with the price of his blood from death. Again the love of God requireth righteousness. Therefore, that we may be assured that we are beloved, it is of necessity that we come to Christ, in whom only we find righteousness. Now we see the variety of speaking, which is usual in Scripture, according to divers respects, that it is apt and most fitly profitable to faith. God did therefore put his son betwixt, to reconcile himself unto us, because he loved us: but that love was hid, because in the mean time we were enemies to God, daily provoking his indignation. Then the fear and terror of an evil conscience, did take from us all taste of life. Therefore inasmuch as pertaineth to the feeling of our faith, God beginneth to love us in Christ. And albeit the Apostle do here entreat of the first reconciliation, yet let us know, that this is the perpetual benefit of Christ, that by putting away our sins, he might make God at one with us. And this the Papists also in some part do grant: but afterwards they lessen this grace, and almost bring it to nothing, in bringing in feigned satisfactions. But if men redeem themselves with the price of works, than Christ shall not be an only reconcilement, as he is called here. 11 Beloved, if God have so loved us, we ought also to love one another. 12 No man hath seen God at any time. If we love one another, God dwelleth in us: & his love is perfect in us. 13 In this we know that we abide in him, and he in us: because he hath given us of his spirit. 14 And we have seen and do bear witness, that the father hath sent his son the saviour of the world. 15 He that confesseth that jesus is the son of God, in him dwelleth God, and he in God. 16 And we have known and believed the love that God hath in us. 11 NOw the Apostle applieth to his purpose, that which he lately spoke of the free love of God: that is, that by the example of God he might exhort us to brotherly love As also Paul setteth Christ forth unto us who offered himself unto his father a sacrifice of a sweet smell, that every one of us might bestow ourselves to our brothers good Ephe 5.2. And john doth admonish us, that our love must not be for reward, when he biddeth us love our brethren, as God loved us. For that must be repeated, That we were loved freely. And in deed when we respect our own private commodity, or render to our friends & acquaintance like for like, it is certainly self love, and cannot be accounted for true charity, that of the Apostle is here required. 12 No man hath seen God. The sam● words are had in the first chapter of the gospel ver. 18. But john Baptist respecteth no● the same end altogether in that place: for he only showeth, that God cannot otherwise be known, than he hath manifested himself in Christ. The same doctrine the apostle doth here extend further, that we comprehend the power of God by faith and love, that we may know that we are his children and that he dwelleth in us. Yet he first speaketh of love, when he saith, That God dweleth in us, if we love one another: because it is perfect, that is, his love truly approved in us: as if he should say, that God doth show himself to be present, when by his spirit he frameth our hearts to the love of our brethren. In the same sense he repeateth that, which he had said once already That we know by the spirit which he hath given us, that h● dwelleth in us. For it is a confirmation of the next sentence: because love is an effect of the spirit. Therefore this is the effect, seeing love is of the spirit of God, we cannot truly and with a sincere heart love our brethren, but the spirit showeth forth his power. By this means he is testified to dwell in us. Further God dwelleth in us by his spirit. Therefore by love we shall prove that we ●aue God dwelling in us. Again, whosoe●er boasteth that he hath God and doth not ●oue the brethren: by this one testimony his ●anitie is confuted, because he pulleth God from himself. When he saith, And his love ●s perfect, he taketh the note of coupling together in steed of a particular causal. And the ●oue of God may be taken two ways: either wherewith we love him, or which he inspireth into us. That God hath given us his spirit, and given us of his spirit, is all to one effect, for we know that the spirit is given to every one by measure. 14 And we have seen. Now he expoundeth the other part of the knowledge of God, which we have touched: that he communicateth himself with us in his Son, and offereth to be enjoyed. Whereupon it followeth, that he is perceived of us by faith. For hereto is the Apostles purpose, that we are so united to God by faith & love, that he dwelleth truly in us, and by the effect of his power doth after a sort show himself visible, which otherwise cannot be seen. When he saith, We have seen, and testify: he setteth out himself and other Apostles: and he meaneth not every seeing, but that which is joined to faith, whereby they acknowledged i● Christ the glory of God: as also it followeth, That he was sent to be the saviour of the world, which knowledge proceedeth from the enlightening of the spirit. 15 He that shall confess. He that repeateth that general rule, That we are united to God by Christ, and that we cannot be joined to Christ, except God abide in us. And faith and confession, are put without difference in the same sense. For albeit that hypocrites do most falsely brag that they have faith: yet the apostle doth here acknowledge none in the order of such as confess, except such as do indeed and from the heart believe Further when he saith, That jesus is the Son of God, he comprehendeth the whole sum of faith in these few words. For there is nothing needful to salvation, which faith findeth not in Christ. But after he hath spoken in general, that men are so grafted into Christ, that Christ doth join them to god, he addeth a reason, which they had seen themselves: that he might apply the general sentence to them, unto whom he writeth. Then followeth an exhortation, that they may love others, as they themselves are loved of God. Wherefore this is the order, and this is the continuance of his speech, The faith of Christ causeth that God abideth in men. But we are the partakers of this grace. Further seeing God is love, no man can abide in him, except he love his brethren. Therefore it is good that love do reign in us, seeing God hath joined himself unto us. 16 We have known and have believed. It is, as if he should have said, We have known by believing. For such a knowledge is not had but by faith. But hence we gather, how much a wavering and doubtful opinion differeth from Faith. Further, albeit he goeth about in this place to apply the next sentence to the Readers, as I have said already, yet he defineth the substance of faith diversly. First he had said, Whosoever believeth that jesus is the son of God. And now he saith, By Faith we know the love of God towards us. Whereby it appeareth, that the fatherly love of God is apprehended in Christ: and that they know not any thing at all in Christ for certain, except it be only such, as acknowledge themselves by his grace to be the children o● God. For therefore the Father doth set forth his son unto us, that he might adopt us in him. God is love. It is as it were the less proposition in the syllogism: because he reasoneth from faith to love, after this manner, God dwelleth in us by Faith: but God is love: therefore, wheresoever God remaineth, there love must needs flourish. Hereupon it followeth, that love is necessarily knit unto faith. 17 In this is love perfect in us, that we might have boldness in the day of judgement: that, as he is, we also are in this world. 18 There is no fear in love, but perfect love casteth out all fear: because fear hath painfulness in it. And he that feareth, is not perfect in love. 17 THere are two members of this speech: that then we are made partakers of the divine adoption, when we so resemble god, as children do their father, and then that this boldness is an incomparable good, because that without it, we are most miserable. Therefore in the first place he showeth upon what condition god hath embraced us in love: and how in effect we enjoy this grace which he hath given us in Christ. Therefore the love of god towards us is here to be understood. He saith it is Perfect, because it is poured out in full measure, and performed so throughly, as if it were absolute on all parts. But he affirmeth that there are none partakers of this good, except such as being conformable unto God, do approve themselves to be his Children. The argument therefore is of those things, which be joined together. That we may have boldness. Now he beginneth to show the fruit of the love of God towards us: albeit he will afterwards show it more clearly by the contrary. But yet this is inestimable felicity, that we dare stand boldly before God. For by nature we fly from the ●ight of God, and worthily. For seeing he is the judge of the world, and our sins do press us with guiltiness, it is of necessity, that together with God, death and hell come into our mind. Hence is the fear which I spoke off, that men fly from God, as much as lieth in them. john denieth that the faithful are afraid, when there is mention made to them of the last judgement: but rather to come bold and cheerful to the judgement seat of God: because they are assuredly persuaded of his fatherly love. Therefore, so much hath every one profited in the faith, as he is rightly prepared in mind to wait for the day of judgement. As he is. By these words as I said already, he doth mean again, that this is required of us, that we resemble the image of God. Such therefore as God is in heaven, such doth he command us to be in this world, that we may be accounted his children. For the image of God, when it doth appear in us, it is as a seal of his adoption. But so he seemeth to place part of our trust in works. Therefore here the Papists do stroute themselves, as if john denied that trust, to have an assured confidence of salvation by the alone grace of God, except works did help together. But they are deceived in that, that they weigh not that the Apostle doth not here fetch his Argument from the cause: but the place is of things joined together. And we willinglys confess, that no man is reconciled to God by Christ, except together he be reform and made agreeable to the Image of God: and that they are so conformable, that they cannot be separated the one from the other. The Apostle therefore saith this most fitly, for he doth drive all them from the assurance of Grace, in whom there is not seen any likeness of God. For it is most certain that such are utterly strangers to the Spirit of GOD, and to his son Christ. Neither also do we deny, that the newness of life availeth to the confirmation of an assurance: but that I may speak so, that it be taken as a second help. But in the mean time it behoveth us to be grounded upon only grace. Neither indeed otherways should john's doctrine agree with itself. For common experience doth show, and the Papists themselves are constrained to grant, that there is always a cause of fearfulness in the respect of works. Wherefore no man shall ever come with a quiet and persuaded mind to the judgement seat of GOD, except he determine first with himself, and willingly confess that he is of him even freely beloved. But there is no cause that any man should marvel, that the Papists taste none of these things, seeing the miserable men know no faith, but that which is full of doubting. And further, that hypocrisy doth over spread them with darkness, lest they should earnestly bethink, how fearful is the judgement of God, where Christ is not present a mediator. Others pass by the resurrection, as if it were a tale: but that we may go forth glad and cheerful to meet Christ, it doth behove us to have our faith fixed in his grace alone. 18 There is no fear. Now by contraries he commendeth the excellency of that good: for he saith, that we are continually tormented, until God do deliver us from that miserable torment, with the remedy of his love towards us. The effect is, seeing nothing is more miserable, than to be vexed with continual disquiet, that we attain unto this love of God towards us being known, that we may quietly rest without fear. Whence appeareth, how singular a benefit it is, that God doth vouchsafe us worthy of his love. Further, of this doctrine he will immediately raise an exhortation. But before he exhort us to our duty, he commendeth this gift of God to us, which by faith taketh fear from us. I know that all this place is other ways expounded of many: but I respect what the Apostle meaneth, not what others think. They say, That there is no fear in love: because when of our own accord we love God, we are not constrained to his obedience by force and fear. Therefore, according to them, a servile fear is here opposed to a voluntary reverence. Whence also is risen the distinction of servile & childly fear. I grant indeed that that is true, when we willingly love God as a Father, that we are no more urged with the fear of punishment: but that doctrine hath no agreement with this place. For the Apostle doth only teach, that when the love of God is perceived and known unto us by Faith, peace is given unto our consciences, least they be any more disquieted. Yet it may be asked, when perfect Love casteth out fear: because being endued with some taste only of the love of God towards us, we are never altogether delivered from fear. I answer: that albeit that fear is not perfectly done away, yet when we fly unto God, as unto a quiet haven, safe and free from all danger of shipwreck, fear is truly done away, because it giveth place to Faith. Therefore fear is not so cast out, but that it doth move our minds: but it is so cast out, that it may not molest nor hinder our peace, which we perfectly obtain by Faith. Fear hath painfulness. Here also the Apostle doth set out the greatness of the grace whereof he speaketh. For seeing it is almost miserable condition to suffer continual torments, there is nothing more acceptable, then with a quiet conscience & peaceable mind, to present himself into the sight of God. Where others say, that servants fear, because they set before their eyes, punishment and scourges, and do not their duty but constrained, it is nothing to the Apostles meaning, as is said already. So in the next part, when they ●pounde, that he is not perfect in love which feareth: because he submitteth not himself willingly to God, but would rather rid himself out of bondage. Which doth not agree with the text. For the Apostle doth rather teach, that this is a mistrust, whereas a man fears, that is, hath an unquiet mind: because the love of God being well known, doth quiet the minds. 19 We love him, because he loved us first. 20 If a man say I love God, and hate his brother, he is a liar. For he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? 21 And we have this commandment of him, that he which loveth God, do love his brother also. 19 THis word [Agappoumen] that is, we love, may be read as well in the indicative mood, as in the imperative, yet the former sense doth far better agree. For the Apostle in my judgement doth repeat the former sentence, because GOD doth prevent us with free love, we do yield unto him our duty: that he may strait way gather that he is to be beloved in men, or the love which we ought of duty to yield unto him, is to be testified by us towards men. Yet if any man like the imperative mood, the speech shall have the same sense, Because God hath loved us freely, let us now love him again. But that love cannot be found, except it bring forth a brotherly love among us. Therefore he saith, that they do lie, who brag that they love God, when as they hate their brethren. But the reason which he addeth seemeth to be weak, for it is a comparison of the less and the greater. If (saith he) we do not love our brethren with whom we live, much less can we love God, who cannot be seen. There is a double exception at hand. For both the love wherewith we love God doth spring of Faith and not from sight, as it is 1. Pet. 1.8. And also there is a far other respect to be had of God, then of men, because when as God doth draw us of his great goodness to love him, men are often worthy to be hated. I answer, that the Apostle (which no doubt ought to be amongst us) doth take here as a thing confessed, that God doth offer himself unto us in men, which do expressly bear his Image: and that he doth require of us that we perform those duties towards them which he himself doth not stand in need of, as we read in the Psalm. 16.1. My goodness hath not reached unto thee O Lord, my love is towards the Saints which are in earth. And truly the fellowship of the same nature, the use of so many things, the mutual communication would entice us unto love, ●nlesse we were very hard hearted. But Iohn ●eant nothing else, but that it is a deceitful ●oasting, if a man say that he loveth God, ●nd neglecteth his image which is before his ●yes. 21 And this commandment. A stronger argument from the authority and doctrine of Christ, for he doth not teach of the ●are love of God: but commandeth also to ●ue our brethren. Wherefore we must so begin with God, that together there may be 〈◊〉 proceeding unto men. Chap. 5. 1 Every one that believeth that jesus is Christ, is borne of God: and every ●ne that loveth him which begot, loveth him also which is begotten of him. 2 In this we know that we love the children of God, if we love God & ●epe his commandments. 3 This is the love of God that we keep ●is commandments: and his commandments are not grievous. 4 Because all that is borne of God, doth overcome the world: and this is the victori● which overcometh the world: even yo●● faith. 5 Who is he that overcometh the world, but he which believeth that jesus is the sonn● of God? 1 BY another reason he confirmeth, that faith and brotherly love are things joined together. For seeing God doth regenerate us by faith, it is of necessity that we love him as a Father. But that love comprehendeth all his children. Therefore faith cannot be separated from love. The first sentence is, That they are borne of God, whosoever believe that jesus is Christ. Where thou féest again, that jesus alone is set forth to be the scope of faith: even as it findeth in him righteousness, and life, and whatsoever good thing can be wished, and God wholly. Wherefore this is the right way to believe, when we direct our minds unto him. But to believe that he is Christ, is to hope for from him; whatsoever things are promised of the Messia. For indeed the bare atle of Christ is not attributed unto him in ●his place: but rather the office which is in●oyned him of the Father. And like as in the ●awe, the full restoring of all things, righteousness and felicity is promised by the Mes●ia: so at this day all the same is more clearly expressed in the Gospel. Therefore ●esus cannot be received as Christ, but that salvation be asked of him, seeing that to this ●nde he is sent of the Father; and daily offered unto us. Whereupon the Apostle doth worthily pronounce all them to be borne of God, which do truly believe: For faith is ●et far above the capacity of the wit of man: ●hat it behoveth us to be drawn of the heavenly Father unto Christ: because that never any of us could of our own endeavour ascend unto him. And this is that which the ●ame Apostle teacheth in the first chapter of his gospel, That they are not borne of blood, neither of flesh, which believe in the name of the only begotten. And Paul saith, that we are not endued with the spirit of this world, but with the spirit which is of God, that we may know what things are given unto us of him, because neither eye hath seen, nor ear hath heard, nor understanding conceived what reward is laid up in store for them that love God but only the spirit hath attained to that secret. Again, forasmuch as Christ is given unto us for our sanctification, & doth brin● also with him the spirit of regeneration. Fina●ly, forasmuch as he doth ingraft us into h●● body: this also is another reason, wh● no man can have faith unless he be borne 〈◊〉 God. Doth love him which is begotten. Augustine and certain other of the old writers did draw this unto Christ: but falsely. Fo● under the singular number the Apostle n●teth all the faithful. And the Text doth plainly show, that he hath no other purpose but that he may derive mutual love towards the brethren from faith, as from the fountain. And the argument is taken from the common order of nature. But he transferreth that unto God, which is seen in men. And it is to be noted, that the Apostle doth not therefore speak of the faithful only, passing by them which are without, because they only are to be beloved, and that no care or consideration is to be had of the other: but he doth teach us by this instruction to love all men without exception, seeing he doth bid us to begin ●ith the godly. 2 In this we know. In these words ●e briefly showeth what is true love, to wit, ●hat which is referred unto God Hitherto he ●ath taught, that the true love of God is no ●here, but where the brethren are loved also: because this is a perpetual effect. And now ●e teacheth that men are loved aright, and in ●rder, when as God hath the first place. And ●his definition is necessary. For it cometh ●ften to pass, that we do love men without God, as profane and carnal friendship doth ●end to no other end, then to private commodity, or other vain respects. Therefore as ●efore he urged the effect, so now he urgeth ye●ause. For his meaning is, that mutual love ●●e so had in account among us, that God be preferred. He joineth with the love of God, the observation of the law: and worthily. For seeing we love God as the Father and Lord, it cannot be but that reverence be joined with love. Further, God cannot be separated from himself. Therefore seeing he is the fountain of all justice and uprightness: it is necessary that he which loveth him, do frame all his affections to the obedience of righteousness. Therefore the love of God is no idle thing. But we gather also out of this place, what is the true observation of the law. For if we obey God in keeping his commandments, enforced only by fear, we are far of from true obedience. Therefore this is first, that our hearts do avow themselves unto God in a free reverence: and then let the life be framed unto the rule of the Law. This is the meaning of Moses, Deu. 10.12. When in gathering the sum of the law, he saith: Israel, what doth the Lord thy God require of thee, but that thou love him, and obey him. 3 His commandments are not grievous. This is added, lest the hardness (as it cometh to pass) do disable or diminish our endeavour. For they which enter a godly and holy life with a cheerful mind, and great zeal, and after having experience of their own inability, do wax slow. Therefore john that he may stir up our endeavours, denieth that the commandments of God are grievous. But it may be objected on the contrary, that we have experience of a far other thing: and the Scripture doth also witness, that the yoke of the law is not to be borne. Act. 15.10. The reason also is manifest. For seeing the denying of ourselves, is as it were an entrance to keep the Law, shall we say that it is an easy thing for a man to deny himself? Yea rather, for as much as the law is spiritual, as Paul teacheth Rom. 7.14. & we are nothing but flesh, there must needs be a great strife betwixt us & the law of God. I answer: that this hardness is not of the nature of the Law, but of the fault of our faith, which Paul also plainly expresseth: because after that he said that it is impossible for the law to give us righteousness, he by and by layeth the fault upon the flesh. This answer doth very well reconcile the sentences of Paul and David, which in show do seem much to differ. Paul maketh the law the minister of death he saith it worketh nothing but the wrath of God. 2. Cor. 3.7. that it was given that sin might increase. Rom. 4.15. that it liveth that it may slay us. Rom. 7.10. and 13. David contrarily saith, that it is sweeter unto him then honey, and more to be desired then gold. Psalm. 19.9. Among other praises thereof, he setteth these, that it cheereth the hearts, it converteth unto the Lord, and quickeneth. But Paul compareth the law with the corrupt nature of man. Hence is that great conflict. But David teacheth, how they are affected whom God hath begotten again with his Spirit. Hence is that sweetness and delight, whereof the flesh tasteth not. Neither truly hath john overpassed this distinction. For least any should take this generally, that the commandments of God are not grievous, he restraineth it to the children of God. Whereby he signifieth, that this is brought to pass by the power of the spirit, that it is not grievous unto us nor troublesome to obey God. Yet the question seemeth not as yet to be altogether answered. For the faithful howsoever they be governed by the spirit of God, yet they abide a hard combat with their flesh: and although they sweat, yet they scarce frame themselves unto their duty by the half part. Yea, rather being set, as it were between the sacrifice & the altar (as the saying is) they do almost faint under the burden. We do see how that Paul doth sigh, that he is holden prisoner, and doth cry out that he is unhappy, because he cannot serve God freely. I answer, that the law is called easy, forasmuch as being endued with heavenly virtue, we do overcome the desires of the flesh. For howsoever the flesh doth rebel, yet the faithful do feel that they are delighted so much in no other thing, as that they may follow God. Moreover, it is to be noted, that john doth not speak of the bare law which containeth nothing besides the commandments: but that he joineth with all the fatherly kindness of God, whereby the rigour of the law is mitigated. Therefore seeing we know that we are mercifully pardoned of the Lord, if our works do not satisfy the law, that doth make us a great deal readier unto obedience, as it is in Psalm. 130.4. There is mercy with thee that thou mayst be feared. Hence then is the easiness of the keeping the Law, that the faithful staid up by forgiveness, if in any point they fail, do not despair. In the mean time the Apostle warneth us, that we must strive that we may serve the Lord. For the whole world doth stand against us, lest we should go forward whether God calleth us. Therefore he in effect shall keep the Law, which shall strongly resist the world. 4 This is the victory. Because he said that all they which are borne of God do overcome the world. He expresseth also the mean to overcome. For it might be as yet demanded, whence is the victory. Therefore he placed the victory of the whole world in faith. An excellent place: because although Satan do daily give hard and fearful assaults: the spirit of God pronouncing that we are without danger, doth encourage us to strive stoutly, seeing fear is taken away. And the time past is of more force, than the present, or the time to come. For he saith that he hath overcome, that we may be even so assured as though the enemy were now put to flight. It is true indeed, that our warfare lasteth all our life, that we have daily conflicts, yea, that we have every moment new and sundry battles on every side with the enemy, but because God doth not arm us only for one day, and faith also is not for one day, but a continual work of the holy Ghost. We are now no other ways conquerors, then if we had given the overthrow in the battle. Neither yet doth this trust bring recklessness, but that we be always carefully bend unto the battle. For the Lord biddeth his to be assured in such sort, that yet he will not have them careless. Yea rather, he doth therefore say, that they have overcome, to the intent that they might fight the more courageously and more stoutly. The name of the world is here taken largely, for it comprehendeth whatsoever is contrary to the spirit of God. So the wickedness of our nature is part of the world, all lusts, all the sleights of Satan, and finally, whatsoever doth draw us from God. In so plentiful a band of men, a great weight of the battle lieth upon us: and we should even now before the conflict be overcome, and daily to be overcomed an hundredth times, but that God did promise us the victory. But GOD on this condition doth exhort us to the conflict, that first he promiseth the victory. But as this promise doth arm us continually with the invincible power of God: so on the contrary part, it bringeth to nothing the strength of men. Neither indeed doth the Apostle here teach, the God doth only help us, that being aided by his help, we may be able to resist: but he placeth the victory in faith only. And faith receiveth from another, whereby it may overcome. Therefore they take from God the which is due unto him, which ascribe the victory to their own strength. 5 Who is he that overcometh the world? A reason of the former sentence, namely, that we therefore overcome by faith, because we borrow strength of Christ. As also Paul sayeth▪ I can do all things in him which doth strengthen me. Phil. 4.13. Therefore he in fine shall overcome the devil and the world, neither shall he yield unto his own flesh, who mistrusting himself, shall lean upon the only strength of Christ. For by the name of faith, he understandeth a lively taking hold of Christ, which doth apply his strength and office unto us. 6 This is he which came by water and blood, jesus Christ, not in water only, but in water and blood. And it is the Spirit that beareth witness: for as much as the Spirit is truth. 7 For there are three which bear witness in Heaven, the Father, the word, and the holy Ghost: and these three are one. 8 And there are three which bear witness in Earth, the Spirit, Water, and Blood: and these three agree in one. 9 If we receive the witness of men, the witness of God is greater, because this is the witness of God which he hath witnessed of his son. 6 THis is he which came. That our faith may rest safely in Christ, he saith, that the whole substance of the shadows of the Law do consist in him. Neither indeed do I doubt but that he doth allude to the old rites of the Law in the words of Water and Blood. Further, the comparison hath this purpose, not only that we do know, that the law of Moses is done away by the coming of Christ. But that we should seek in him the fulfilling of those things which the ceremonies in times past did signify. And although there were many figures, yet the Apostle doth note under these two the whole perfection of holiness and righteousness. For all uncleanness was washed away with water, that men should not come unto God, but pure and clean. In Blood was the purging and pledge of a full reconciliation with God. But the law did only shadow by outward signs that which was to be performed sound and indeed by the Messia. Therefore john doth fitly prove that jesus is the anointed of the Lord, promised before, because he hath brought with him wherewith he may sanctify us in all points. And truly touching the blood wherewith Christ hath pacified GOD, there is no doubt but it may be demanded how he came by water. For it is not probable that this is referred to Baptism. Truly I think that john doth here express the fruit and effect of that thing which he declareth in the history of his Gospel. For whereas there he saith, that water and blood did issue out of the side of Christ, no doubt it is to be accounted for a miracle. I do know that some such thing doth naturally come unto the dead: but it came to pass by the determinate counsel of God, that the side of Christ should be a fountain of blood and water: that the faithful might know that true cleanness (whereof the old Baptisms were figures) is assured unto them in him: that they might know also that it is fulfilled which all the sprinklings of blood did in times past promise. Wherefore, this short division hath an excellent grace, because it showeth briefly whereto the old ceremonies did chief endeavour: to wit, that men being purged from defilings, and fr●●d from all offences, might have God merciful, and might be consecrated unto him. Furthermore, that the truth was showed in Christ: because the law had nothing but the visible shadows. Of which thing we have spoken more in the 9 and 10. Chapter to the Hebrews. It is the Spirit that beareth witness. In this member he showeth how the faithful may feel that strength of Christ, namely, because the Spirit doth certify them: and lest their faith should waver, he addeth, that the full and sound assurance doth consist in the witness of the Spirit. For the Spirit is called truth, because the authority thereof is undoubted, and ought sufficiently to content us. 7 There are three in heaven. All this hath been left out by some, Jerome thinketh that that was done of malice rather than of error: and truly of the Latins only. But seeing that neither indeed the Greek copies do agree between themselves, I dare scarce affirm any thing: yet because the the text doth run very well, if this part be added, & I see that it is had in the best and most allowed copies: I do willingly receive it, & the sense shall be, the god to the end he may more plentifully confirm our faith in Christ, doth by a three fold means witness, that we must rest in him. For as our faith doth acknowledge three persons in one being of God, so it is called unto Christ by so many means, that it may rest itself in him. Whereas he saith that three are one, it is not referred unto the being, but rather unto the consent. As if he should say, that the Father, and his everlasting word, and the Spirit, do with one consent equally approve Christ. Therefore some books have [Eyes En] that is, Into one. But, although thou readest [En Eisen] that is, Are one, as it is in other Copies, yet there is no doubt, but that the Father, the Word, and the Spirit, are said to be one, in the self same sense, in which afterwards, Blood, Water, and the Spirit. But whereas the Spirit, which is one witness, is twice rehearsed: the repetition seemeth to be unfit. I answer: he doth witness diversly of Christ, that a double place of witnessing is fitly given unto him. For the Father, with his everlasting wisdom and the Spirit, doth pronounce from heaven as by his absolute power, that jesus is Christ. Therefore in the place the only majesty of his divinity is to be considered of us: and because the spirit dwelling in our hearts is the earnest, pledge, and seal, to seal up that decree: by this means he speaketh again in earth by his grace. But because it may be, that all men will not receive this reading: I will so expound those words that follow, as if the Apostle had named these only witnesses on earth. 8 Are three. He applieth now that sentence of water and blood, to his purpose, namely, that they have no excuse which refuse Christ: forasmuch as he hath proved with sufficient strong and plain witnesses, that it is he which was promised long before. For blood and water, seeing that they are pledges and effects of salvation brought by him, do truly witness that he is sent of God. Further the Holy Ghost is added as a third witness, whom notwithstanding hath the first place: because otherwise water and blood should have issued without profit. For it is he which doth seal up in our hearts the witness of water and blood: it is he, which bringeth to pass by his power, that the fruit of the death of Christ doth come unto us: yea rather, that blood being shed for our redemption, doth pierce even unto our souls: or, (that I may speak all in one word) it causeth that Christ with all his benefits is ours. So Paul Rom. 1.4. After that he had said that Christ was showed to be the son of God, by the power of his resurrection, doth immediately add by the sanctifying of the Spirit. Because whatsoever tokens of the heavenly glory doth shine in Christ: they should be never the less dark unto us, and should be far from our sight, unless the spirit did open unto us the eyes of faith. Now the readers do understand, why john hath brought the spirit as witness with water & blood: namely because it is the proper office of the Spirit, to make clean our consciences by the blood of Christ: and to cause, that the cleansing brought by him, is effectual in us. Of which thing there is something spoken in the beginning of the first Epistle of Peter, chap. 1. verse. 22. where Peter useth almost the same speech: to wit, that the holy Ghost doth purge our souls by the sprinkling of the blood of Christ. But by these words we may gather, that faith doth not take hold of Christ bare or naked: but with all his quickening power. For what profit were it that Christ, was sent into the earth, unless he had pacified God by the sacrifice of his death? unless the office of cleansing had been enjoined him of his father? yet it may be objected that the distinction is superfluous, which is here set down, because Christ by putting away sin, hath made us clean. Therefore the Apostle nameth one thing twice. I grant indeed, that in the putting away of sin, there is also included a washing. Therefore I have not set a difference of water and blood, as though they were divers things. But if every one of us do weigh his own weakness, he shall easily acknowledge, that blood is not in vain or without cause discerned from water. Further, as it hath been already said, the Apostle alludeth unto the Rites of the Law. But God did in times passed institute, not only Sacrifice but also washings because of the weakness of man. The Apostle would plainly express that the truth of both parts was offered us in Christ. By which reason, he said a little before, Not in water only. For he doth signify that not only some part of our salvation is found in Christ, but also all parts full, so that nothing more is to be sought otherwhere. 9 If the witness of men. He reasoneth from the less to the greater, how unthankful men are, if they refuse Christ approved from heaven, so as he hath said. For, if in men's affairs we do rest in the words of men, which can lie and deceive, how unseemly shall it be, that God hath loss credit with us, in his own matters, wherein he is the chief judge? Therefore only iniquity doth let, that we receive not Christ, when as he giveth creditte to his power by a lawful proof. Further, he calleth the witness of God, not only that which the Spirit doth give into our hearts, but that also which we have from water & blood. For that power of purging and putting away sin, was not earthly but heavenly. Wherefore the blood of Christ is not to be esteemed after the common manner of men: but we must rather respect the purpose of God, wherein it was ordained to put away sin, and that heavenly power, which hath flowed from thence. Further, this is the witness of God, which he hath testified of his son. 10 He that believeth on the son of God, hath the witness in himself. He that believeth not God, hath made him a liar: because he believed not the witness which god hath testified of his son. 11 And this is the witness, that God hath given us eternal life. And this life is in his son. 12 He that hath the son, hath life. He that hath not the son of God hath not life. 10 THis is the witness. The note [Oti] doth not note here a cause, but is only taken in the way of exposition. For after that the Apostle had taught that God doth deserve much more credit than men: now he addeth that we can give no credit unto God, but by believing in Christ: because God doth set him only before us, and doth stay us in him. Hence he gathereth that we do believe in Christ safely and with quiet minds, because God doth establish our faith by his own authority. Neither doth he say that God doth speak outwardly, but that every one of the godly doth feel him the Author of his faith inwardly in himself. Whereby it appeareth how much an inconstant opinion which hangeth upon some other thing, doth differ from faith. 10 He that doth not believe. As the faithful have this commodity, that they know themselves to be without danger of error, because they are grounded upon God: so he maketh the ungodly guilty of great blasphemy, because they accuse God of a lie. Truly nothing is more precious unto God then his truth: wherefore no greater injury can be done unto him, then when he is spoiled of this honour. Therefore that he may stur us up to believe, he taketh an argument from the contrary. For if it be an horrible and cursed wickedness, to make God a liar: because then, that which is most proper unto him is taken away: who would not fear to abase the credit of the gospel: wherein God will especially be accounted true and faithful? This is diligently to be noted. Some marvel why God doth so much commend faith: why unfaithfulness is so sharply condemned. But here the infinite glory of God is in question. For seeing he would give forth a special show of his truth in the Gospel, they leave him nothing, whosoever refuse Christ therein offered. Wherefore that we may grant that some man may in some other parts of his life, be equal unto an Angel: yet his holiness is devilish, so long as he rejecteth Christ. As we see certain in the Papacy much to flatter themselves with I know not what visor of holiness: when as yet they resist the Gospel most obstinately. Therefore let us hold, that this is the beginning of godliness, obediently to embrace that doctrine which he hath so faithfully avouched for a witness. 11 That he hath given eternal life. Now he allureth us to believe, by setting before us the profit thereof. This reverence indeed is due unto GOD, that whatsoever he sayeth to us, it be by and by without controversy. But whereas he offereth us life freely, it is an unthankfulness intolerable, if we do not receive so loving and sweet a doctrine with a most steadfast and ready faith. And truly the words of the Apostle have this drift, that we must not only reverently obey the Gospel, lest we do injury unto God: but also that it is to be beloved, because it bringeth unto us eternal life. From whence also we do gather, what is chiefly and most of all to be sought for in the Gospel of Christ, to wit, the free gift of eternal redemption and salvation. For seeing God of his goodness doth there exhort us unto repentance and fear, it ought not to be separated from the grace of Christ. And that the Apostle may stay and detain us wholly in the eternal grace of Christ, he repeateth unto us again, that everlasting life is contained in him alone: as if he should have said, that there is no other means at all set down unto us by GOD the father to obtain life. And indeed the Apostle hath briefly here comprehended three things, to wit that we are all appointed unto death, until God of his free goodness do restore us to life. For he plainly saith, that life is given by God. Whereby also it followeth that we are disappointed of it, and that it cannot be gotten by deserts. Further he teacheth that this life is given unto us by the Gospel, because there is laid open the goodness and fatherly love of God towards us. Lastly he saith, that we are by no other means made partakers of that life, then when we are engrafted into Christ by faith. 12 He that hath not. It is a confirmation of the sentence going before. Indeed that aught to suffice, that God hath placed life no where else but in Christ, that it may be sought for from thence. But least any man should decline another way, he shutteth out all men from the hope of life, which seek it not in Christ. We know what it is to have Christ: for he is possessed by faith. Therefore he depriveth all men of life, which are not of the body of Christ. But this seemeth not to agree with reason. For histories do show, that there have been excellent men, and endued with noble virtues, which notwithstanding have been altogether strangers from Christ. And it seemeth unfit, to give no honour unto so great excellency. I answer: that we are far deceived, if we think that whatsoever doth 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 abomination before God. Foe because the uncleanness of the heart is unknown unto us, we are content with the outward show. But God doth see most filthy wickedness lying hid under the same. Therefore it is no marvel if those virtues which bear an outward show, do stink before him, which both proceed from an unclean heart, and also tend not to a good end. Further, whence is the cleanness of the heart, whence is a good endeavour of godliness, but from the spirit of Christ? Then nothing is worthy of praise, but in Christ. Although there is another reason, which taketh away all doubt. For the righteousness of men, consisteth in the forgiveness of sins. If thou take away this, the undoubted curse of God, and everlasting death, remaineth for us all, and it is only Christ, which reconcileth the father unto us, as he hath once pacified him by the sacrifice of his death. Whence it followeth, that God is merciful to man, but in Christ: and that there is no righteousness but in him. If any man object Cornelius, whom Luke witnesseth to be acceptable unto god, before that he was called to the faith of the gospel: I answer briefly, that God doth sometimes so work in us, that the seed of faith, doth not by and by the first day appear. Cornelius had not a clear and plain knowledge of Christ: but seeing he was endued with some feeling of the mercy of God, he must withal hold some thing of the mediator. But, because God hath secret and wonderful means to work by, let us, passing by the shows that profit not, hold fast only the plain way to salvation which he showeth us. 13 I have written these things unto you, which believe in the name of the son of God, that ye may know that you have eternal life, and that you may believe in the name of the son of God. 14 And this is the trust which we have in him, that if we shall ask any thing according to his will he heareth us. 15 And if we know that he heareth us, when we shall ask any thing: we know that we have the petitions that we have asked of him. 13 I Have written these things unto you. Because there must be a continual going forward in faith, therefore he saith, that he writeth to them which have already believed, that they may more steadfastly and certainly believe: and so may enjoy the full assurance of eternal life. Therefore, this is the use of the doctrine, not only that he may begin the ignorant in Christ, but also that he may more & more confirm those, which are already taught. Therefore we must every day diligently endeavour to learn, that our faith may increase all our life long. For both many remnants of unbelief do as yet remain in us, and also our faith is so weak, that even this that we do believe, is not yet to believe sound, unless there come a greater confirmation. Furthermore it is worth the labour to note, what is the true means to confirm faith, to wit, when the office and power of Christ is declared. For the Apostle saith, that he did write these things: namely, that eternal life is not to be sought any where else but in Christ: that they which are now faithful may believe, that is, may profit by believing. Wherefore it is the duty of a godly teacher, that he may confirm his hearers in the faith, to set forth as much as he can the grace of Christ, that being content therewith, we desire nothing else. Seeing the Papists do hide and abase this by all means: they do bewray by this one thing sufficiently, that they have care of nothing less, then of the right doctrine of Faith. Yea for this cause, their schools are more to be avoided, than all rocks or quicksands: because a man can scarce enter into them, without undoubted shipwreck of faith. Moreover, the Apostle teacheth in this place, that Christ is the proper scope of faith: and that the assurance of salvation is joined with the faith which we have in his name. For this is the end of believing, that we may be the children, and heirs of God. 14 This is the trust. He commendeth the faith whereof he spoke, by the fruit: or he doth show wherein our trust doth chiefly consist: to wit, that the godly are bold to call upon God with a bold courage, as Paul also speaketh, Ephe. 3.12. That by faith we have access unto God with boldness. And Rom. 8.15. that the Spirit doth open our mouths, that we doubt not to cry Abba Father. And truly if we be kept from coming to God, nothing is more miserable, than we. Again, so this sanctuary may be opened for us, we shall be nevertheless blessed in all our miseries. Yea, this one thing maketh all our miseries happy, that we are certainly persuaded, that God will be our deliverer, and trusting in his fatherly good will towards us, we fly unto him. Let us therefore hold this sentence of the Apostle, that calling upon God, is the especial trial of our faith: and that God is not called upon a right, neither according unto faith, but when as we are persuaded that our prayers shall not be in vain. For the Apostle doth deny, that they are endued with confidence, which hang in doubt. Whereby it appeareth, that the doctrine of faith, is buried and almost quenched in the Papacy, where all certainty is taken away. Indeed they murmur many prayers there, and they prate much of calling upon God: but they pray, & bid to pray with doubtful and wandering minds: yea, they condemn this trust, which the Apostle doth necessarily require. According to his will. By this note he would briefly teach, what is the true rule to pray: to wit, when men submit their prayers unto God. Neither indeed when as the Lord did promise that he would do, whatsoever his should require, did he grant unto them an unbridled liberty to ask whatsoever came into their mind: but he gave them withal a law to pray aright. And truly there is nothing more profitable for us, than this bridle: because if it be lawful for every one of us to ask whatsoever he list, and God do favour our prayers, we shall be very ill provided for. For we know not what is profitable: yea, we do boil with wicked and hurtful desires. But God doth give a double remedy, that we pray not otherwise then according to the precise rule of his will: because he doth both teach us by his word, what he will have us to ask, and also he doth appoint his spirit our guide and governor, which may stay our affections, and not suffer them to wander without their bounds. For we know not, saith Paul what and how we ought to pray: but the spirit helping our infirmities, doth stir up in us unspeakable sighings, Rom. 8.26. In the mean time also we must ask at the mouth of the Lord, that he will direct our prayers. For God in his promises doth set down unto us the lawful means to pray, as hath been said. 15 And if we know. The repetition is not needless, as in show it seemeth. For the Apostle now specially affirmeth, that which he generally pronounced of the success of prayer, that the godly do wish or desire nothing of God, which they do not obtain, and when as he saith, that all the prayers of the faithful are heard, he speaketh of sound and modest prayers, and which are framed according to the rule of obedience. For the faithful do not run headlong with lose rains or grant themselves any thing: but they always in their prayers regard what God commandeth. Therefore this is the applying of the general doctrine to the spiritual and private use of every man: that the faithful do not doubt that they have God favourable in all and every their prayers, that they may with quiet minds wait until the Lord perform those things which they have prayed for: and so being eased of all grief and care, they cast their cares upon God. Neither yet this quietness and assurance, aught to quench in us the zeal of prayer: that he which is assured of an happy success, should therefore abstain from calling upon God. For the certainty of faith doth not bring forth untowardness or slackness. But the Apostle only meaneth that every man be quiet minded in his necessities, when he hath laid down his groanings, in the bosom of God. 16 If any man shall see his brother sin a sin not unto death, let him ask, and he shall give him life. I say to him that sinneth not unto death. There is a sin unto death. For that I say not that a man should pray. 17 Every unrighteousness is sin. And there is a sin not unto death. 18 We know, that whosoever is borne of God, sinneth not: but he that is borne of God keepeth himself, and that wicked one toucheth him not. 16 THe Apostle now extendeth further the fruit of faith, whereof he had made mention, that our prayers also be available for our brethren. That was a great matter, that so soon as we are in distress. God doth lovingly call us unto himself, and is ready to give us help: but in that he vouchsafeth to hear us praying for others also, there ariseth no small confirmation unto our faith, that we may be assured that in our own cause we shall never take the repulse. In the mean time the Apostle doth exhort us, that one of us be mutually careful for the safety of another. And again he willeth, that the falls of our brethren, be unto us provocations to pray. And in truth, this hardness were passing great, to be touched with no sense of compassion, when we see the souls which are redeemed with the blood of Christ, perish. And he showeth that there is a remedy at hand, whereby brethren may help their brethren He shall give life he saith, to him that is ready to perish, that shall pray for him. Albeit the word, He shall give, may be referred to God: as if it had been said, God shall grant the life of our brethren to our prayers. But the sense shall be one still, that so far forth the prayers of the faithful are available, that they may deliver a brother from death. If thou dost understand it of man, that he doth give life unto his brother, the speech will be hyperbolical: yet it will contain no unseemly thing. For that which is given unto us by the free grace of god: yea that which for our sake is granted unto others, we are said to give unto others. So great a profit ought not to move us a little, to pray that our brothers sins may be forgiven them. And when the Apostle commendeth unto us [Sumpathian] a compassion, he doth withal admonish, how much we are to take heed of cruelty in condemning our brethren, and too much sharpness in despairing of their safety. A sin not unto death. Lest immediately we cast away all hope of their safety which sin, he showeth that God doth not so severely punish their faults, that therefore he doth utterly cast them off. Whereupon it doth follow, that we must take them for brethren, seeing the Lord doth receive them in the account of children. But he denieth that they are sins unto death, not only wherein the Saints do daily offend: but also if at any time it come to pass that they grievously provoke the wrath of God. For so long as there remaineth place to forgiveness, death doth not yet wholly reign. And yet the Apostle doth not here distinguish betwixt venial and deadly sin, as afterwards was commonly done. For that distinction which prevailed in the Papacy, is most unsavoury. The Sorbonnists acknowledge almost no sin to be deadly, except wherein there appeareth such gross uncleanness, that it may be felt with hands. So amongst venial sins they account the most horrible filthiness, which lurketh in the mind. Finally, all the fruits of original sin, so that they break not out into external act, they think to be done away with a light sprinkling of holy water. And what marvel when they do not account the blasphemous doubtings of the grace of God, and whatsoever lusts and concupiscences to be sin, so that the consent be not withal? If the mind of man be shaken with unbelief, if impatience do provoke him, that he murmur against God, how much soever monstrous lusts do move him: all this is lighter with the papists, then that he be overtaken in sin, at the least after baptism. Therefore it is no marvel if of grievous offences they can make venial sins: for they weigh them with their own & not with the balance of god. But among the faithful this principle must be undoubted, that whatsoever is contrary to the law of god, is sin, & that deadly by his own nature. For where the transgression of the law is, there is sin & death. Then what shall be the sense of the apostles words? He denieth those sins to be deadly, which albeit they are worthy of death, Yet God doth not so severely punish them, Therefore he doth not weigh the sins in themselves, but he judgeth of them according to the fatherly kindness of God, which pardoneth the guiltiness, where yet there was offence. Finally, he doth not give them over to death, that God hath restored to life by raising them again, albeit they letted not why they should not have been shut out from life. There is a sin unto death. I have said already that sin is called so, whereto there is left no hope of forgiveness. But it is demanded what manner of sin that is. For it must needs be very grievous, which God so severely 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 general falling away, where by men do utterly estrange themselves from God. For the apostle addeth afterwards, that the sons of God do not sin: that is, that they forsake not God, and give over and embodage themselves wholly unto Satan. It is no marvel if such a falling away be a deadly sin. For God doth never so deprive his children of the grace of his spirit, but that they receive some spark of godliness. Therefore they must needs be reprobates, and given over unto death, who so fall away, that they cast away the fear of God. If any ask whether the way of salvation be shut up against their repentance: The answer is ready, That seeing they are given over unto a reprobate sense, and destitute of the holy Ghost, they can do no other thing, then run headlong into worse, and add sin unto sin. Further, seeing sin or blasphemy against the Spirit, doth continually draw with it such a falling away, there is no doubt but it is noted here. But it is asked again by what marks we may know that the fall of man is deadly. For except there were certain knowledge of that thing, the Apostle should except in vain, that we must not pray for that kind of sin. Therefore it shall be lawful sometimes to determine whether he be past hope that hath fallen, or that there be yet place to recovery. I grant indeed that that is true: and it is proved without controversy by this place. But because this cometh but seldly to pass, & god commending the infinite riches of his grace, commandeth us by his example to be merciful: the judgement of eternal death is not rashly to be given upon any man: rather love doth incline us to hope well. But if the desperate wickedness of some men do appear unto us no otherwise, then if the Lord did point it out with the finger, there is not why we should strive with the just judgement of God, or desire to be more favourable than he. 17 Every unrighteousness. This place may be expounded diversly, for if thou resolve it into the contrary part, the sense shall not be amiss thus, Albeit all, unrighteousness is sin, yet there is some sin not unto death. Another sense would also likewise agree, Because sin is all unrighteousness: thereupon it followeth, that there is some sin not unto death. Others take All unrighteousness for whole unrighteousness: as if the Apostle should have said, that the sin whereof he speaketh, is an heap of unrighteousness. Yet I do more willingly allow of the first or second exposition: and because they fall both to one end, I leave the judgement free to the readers, which of them be more fit. 18 We know that whosoever is of God. If thou takest the children of god to be altogether clean and free from sin, as fantastical men do feign, the Apostle shall be contrary to himself, for by this means, he should take away from amongst brethren the endeavour of praying. Therefore he saith they do not sin, which fall not utterly away from the grace of God. And hence he would infer, that we must pray for all the children of God: because they sin not unto death. The proof is added, Because every one that is borne of God, keepeth himself, that is, doth keep himself in the fear of God: & suffereth not himself so to be with violence carried away, that the sense of godliness being extinguished, he wholly giveth himself to the devil and to the flesh. For when he saith, That he is not touched of that wicked one. It is to be referred to the deadly wound. For the children of GOD are not free from the wounds of Satan: but they so beat back his strokes with the shield of faith, that they pierce not to the very heart. Therefore the spiritual life is never extinguished in them. This is that Not to sin, when the godly do indeed fall through the infirmity of the flesh: but they mourn under the burden of sin, they are displeased with themselves, they cease not to fear God. Keepeth himself. That which is proper to God, he applieth unto us. For it every of us be the keeper of his own salvation, it will be a miserable defence. Therefore Christ prayeth his father that he will keep us. john. 17.11 signifying that this is not in our power. The defenders of free will snatch up this speech, that they might thereby prove, that we are delivered from sin, partly by the grace of God, and partly by our own power. But they do not observe, that the faithful have not of themselves the keeping whereof the Apostle speaketh. Nor indeed doth he here publish their strength, as if they did keep themselves by their own power: but only he teacheth that they resist Satan, that they be never deadly wounded with his darts. And we know that we are never prepared to battle with any other armour than the armour of God. Let therefore the faithful keep themselves from sin, even as they are kept of God. 19 We know that we are of God, and the whole world lieth in wickedness. 20 But we know that the son of God is come, and hath given us a mind to know him, which is true: and we are in him which is true: in his son jesus Christ. This is true God, and life eternal. 21 Little children keep yourselves from Idols. Amen. 19 WE are of God. By the former doctrine he taketh occasion to exhort, for that which he had said in common of all the children of God, he now applieth to them unto whom he wrote: and that, that he might prick them forward to avoid sin, and encourage them to withstand the assaults of Satan. Let the reader's note, that this indeed is true faith, which apply (that I may speak so) the grace of God unto us. For the Apostle doth not acknowledge any other to be faithful, except such as assemble themselves into the order of the children of God. Neither indeed doth he allege, a probable conjecture, as the schoolmen speak, for trust. For he saith, That we know. The sum hath this drift, Seeing we are borne of God, that we must endeavour ourselves, that being separated from the world, we may prove by holiness of life, that we are not in vain called to so great dignity. And this admonition is very needful to all the godly. For whether soever they turn their eyes, Satan hath ready enticements, whereby he may draw them from God. Therefore it would be hard for them to hold a right course, except their calling were more of account with them, than all worldly lets. Therefore that we may be rightly armed to strive, these two must be held: That the world is wicked: and that our calling is of God Under the name of the World; there is no doubt but the Apostle to reprehendeth all mankind. When he saith, It lieth in wickedness. He placeth it under the government of Satan. There is no cause therefore, why we should doubt to shun the world, which contemning God, doth gave itself into the bondage of Satan: there is not, why we should fear the disagreement thereof, because it is a stranger from God. Finally, seeing corruption possesseth the whole Nature, the faithful must study to deny themselves. Seeing that in the world there is nothing seen but iniquity and wickedness, 〈◊〉 is of necessity, that they give the farewell to flesh and blood, that they may follow God. Yet that other must together be added, That it is god who hath called them, that they may set his aid against all the ●●●gins of the world and of Satan. 20 But we know that the son of God is come. Because the children of God are assailed every way, he doth as we have said encourage and exhort them by this means to a constant resistance, because they fight under the conduct of God, & do certainly know that they are governed by his spirit. And now he showeth, from whence that knowledge is chiefly to be fetched. He saith therefore, the God is so made known unto us in Christ, that now there is no cause of doubting. The Apostle doth not rashly incline into this part. For except our faith were sound grounded in God, we shall never remain constant in the conflict. For this cause the Apostle teacheth, that by the benefit of Christ we have attained unto an assured knowledge of the true God, that we waver not unstaide. The True God, he understandeth not him that is true, but him who in very deed is God: that he may discern him from all Idols. For it is, [Alethinos,] not [Alethes.] As john. 17.35. This is life eternal, that they know thee the very true God, and whom thou hast sent, jesus Christ, that he may lighten our minds to the knowledge of God For seeing he is the very image of the invisible God, seeing the only interpreter of the father, seeing the only giver of life: yea life, the light of the world, and truth, so soon as we depart from him, it is of necessity that we vanish away in our own inventions. But Christ is said, To have given us understanding, not only because he showeth by the doctrine of the Gospel who is the true God, & doth also enlighten us with his spirit: but because we have in Christ himself God manifested in the flesh, as Paul saith. Even as all fullness of the Godhead doth dwell in him, 1. Tim. 3.16. And all the treasures of knowledge and wisdom are hid, Col. 2.3. and 9 So it cometh to pass, that the open face of God, after a sort doth shine unto us in Christ. Not that there was none, or a doubtful knowledge of God before the coming of Christ: but because now he hath manifested himself more fully, & as it were in a marvelous clearness. And this is that which Paul saith. 2. Cor. 4.6. That god who in time passed commanded the light to shine out of darkness, in the creation of the world, hath now shined in our hearts by the light of the knowledge of his glory in the face of Christ. And we must note, that this gift is peculiar to Gods elect only. Christ indeed hath indifferently set forth to all, the light of his gospel, but all have not seeing minds to behold: but rather Satan doth spread the vail of blindness before the eyes of many. Therefore the apostle understandeth the light which Christ kindleth within the hearts of his children, and which once being kindled is never put out, albeit at some times it come to pass in some that it be hindered for a time. We are in him which is true. By this word he doth teach, how effectual that knowledge is, whereof he hath made mention: that is, because by it we are grafted into Christ, & made one with God. For it hath a lively root, and truly settled in our hearts, whereby it cometh to pass, that God liveth in us, & we in him. Because he saith without note of coupling together, We are in him that is true, in his son, he seemeth to express the manner of our conjunction with God: as if he should have said: That we are in God by Christ. This same is very God. Albeit the Arrians have gone about to abuse this place, and certain at this day subscribe unto them: yet here we have an excellent witness of the divinity of Christ. The Arrians refer this to the Father, as if the Apostle should again say that he were true God. But the repetition should be too fruitless. He had twice already testified that he was the true God, who appeared unto us in Christ: to what end should he by and by add, This is true God? But it agreeth fitly unto Christ. For after that he had taught that Christ was the guide by whose direction we were led unto God: now, for amplification sake he affirmeth, that Christ is that God, lest we should think, that he is to be sought a far off. And the Epithet, Of eternal life, confirmeth the same. Indeed he speaketh both of one and the same that he is true God, and eternal life. I ōmit, that the relative [Outos] he useth to be restrained to the next person. This I say, that Christ is properly called eternal life; & it cannot be denied, that this manner of speaking is usual with john The sum is, when we have Christ, that we enjoy the true and eternal God: because he is no other where to be sought. Then that we are so made partakers of eternal life, because being bid in the father, it is offered us in Christ. The father indeed is the beginning of life: but the fountain from whence we may draw it, is Christ. 21 Little children keep yourselves from Idols. Albeit it is a several sentence, yet it is that which hangeth upon the former doctrine. For the quickening light of the gospel, must not only scatter and drive away the darkness, but also all clouds out of the minds of the godly. And the Apostle doth not only condemn idolatry, but he commandeth that they take heed unto themselves of the idols themselves. Whereby he signifieth, that the sound and sincere worship of God cannot be kept, so soon as men begin to haunt images. For so is superstition bred in us, that every least cause doth infect us with the poison of it. Dry wood will not so soon burn, being laid upon the coals, as idolatry will soon infect and possess the minds of men, when occasion is offered them. Who seeth not that Images are sparks? Why do I call them sparks? Yea rather firebrands, which may suffice to set the whole world on fire. Albeit the Apostle doth not speak only of images: but he comprehendeth the altars, & all instruments of superstition. Further, the Papists are ridiculous, who wrist this to the pictures of jupiter and Mercury and such like: as if indeed the Apostle doth not generally teach, that it is a corrupting of godliness, where there is unto God imagined a bodily shape, or where images & pictures are set up to worship. Let us therefore remember, that we must so careful continue in the spiritually worship of God, that we drive far away from us, whatsoever may bend us to gross & carnal superstitions. FINIS. The commentaries of M. John Calvin, upon the Epistle of jude. The Argument. ALthough the Old writers have diversly contended concerning this Epistle, yet because it is profitable to be read, neither doth it contain any thing, contrary unto the soundness of the doctrine of the Apostles, and hath received authority of long time among all good men, I do willingly number it among the rest. Further, the shortness thereof doth not require any long treatise of argument: and the whole some almost doth agree with the second Chaper of the last Epistle. For, ij. Peter. ij. because that wicked unthrifts had crept in, under the name of Christianity, whose whole delight was to draw light and weak men, into a profane contempt of God. Jude doth first show, that the faithful ought not to be daunted with such engines, with which the Church hath always been assailed: And yet he exhorteth them, that they do carefully take heed of such plagues, and that he may make them the more hated and abhorred, he doth sharply denounce against them, the punishment of God at hand, such as their wickedness deserveth. Now, if we consider what Satan hath gone about in this our age also, from the beginning of the Gospel: with what subtleties he doth yet busy himself to overthrow the Faith and fear of God: That warning which was profitable for the time wherein Jude lived, is more than necessary for our time. But all this shall be better learned, by the reading of the Epistle. Upon the Epistle of Saint jude. 1 Jude a servant of jesus Christ, and brother to James, to them which are called and sanctified in God the Father, and kept in Jesus Christ. 2 Mercy unto you, and peace and love be multiplied. HE calleth himself the servant of Christ, not as this name doth indifferently agree unto all the godly, but in respect of his Apostleship. For they are specially accounted the servants of Christ, to whom he hath appointed some public office. And we know to what end, the Apostles use to dignify themselves with this title. He doth not rightly arrogate to himself, the right and authority of teaching who soever is not called. Therefore, their calling is a witness unto the Apostles, that they do not thrust in themselves, of their own private brain. Although this alone were not sufficient of itself, that they are placed in office, unless they did behave them selves faithfully in the same. And truly he comprehendeth both, which saith, that he is the servant of God: to wit, that he hath GOD the author of the function, which he exerciseth, and also that he doth faithfully execute that which is enjoined him. And because very many do falsely pretend this title, and do falsely boast themselves to be that, which they are most far from, we must always see whether the thing itself do agree with the profession. Brother of James, He addeth a name, which was more known and renowned to the Church. For although the credit and authority of doctrine, doth hang upon no mortal man, yet this is a great stay unto faith, when as the soundness of the man is known unto us, which is the teacher. And that the authority of james, is not here pretended, as of some private man: but because that among all men, he was taken to be unto the Church one of the chief Apostles of Christ. And he was the Son of Alpheus, as I have said in an other place. Yea, this place maketh for me against Eusebius and others, who writ that a Disciple, I know not who called Oblia, was he of whom Luke speaketh in the Acts 15.13. & 21.18. which was more excellent than the Apostles in that Church. But there is no doubt, but Jude doth call him here his Brother, because he was famous amongst the Apostles. Therefore it is likely that it was he, unto whom Luke telleth, that there was special honour given by the rest. To the which are called in God. He noteth all the faithful by this name, because that the Lord hath separated them unto himself. But because calling is nothing, but the effect of the eternal election, it is sometimes taken for it. In this place in skilleth little, whether way thou do expound it. For in deed he commendeth the grace of God, whereby he vouchsafeth to choose them unto himself for a peculiar people. And he signifieth that men do not prevent God, neither at any time do come unto him, until he draw them. He calleth them also sanctified in God the Father, which we may translate by God the Father. Yet I have kept that form of speech, that the readers might have their free judgement. For, this also may be the sense, that being profane in themselves, they have sanctification in God. Further, the manner of Sanctification is, When he doth regenerate us by his Spirit. The other reading that the common interpreter hath followed, is somewhat harder, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, to the beloved in God the Father. Therefore I judge that it is corrupted, and truly it is found in five books. He addeth further, that they are kept in Christ. For we should be always Satan's, subject to Death, in so much as he would catch us an hundredth times, every moment, as a ready pray, unless we were safe under the defence of Christ: whom the Father hath therefore given unto us to be our keeper, that none of those things should be lost, which he hath received into his Faith and Defence. Therefore Jude doth here show a threefold benefit of God in all the godly: That he hath made them partakers of the Gospel by his calling, that he hath regenerate them into newness of life by his Spirit, and that he hath kept them by the hand of Christ, that they should not fail of their Salvation. 2 Mercy unto you. The name of Mercy doth signify almost the same, which the name of Grace doth signify in the salutations of Paul. If any man desire to have a more curious difference, Grace is properly the effect of Mercy: because that God doth embrace us with his love, not for any other cause, but because he hath respect unto our miseries. Love may be understood as well of God towards men, as of men among themselves. If thou refer it to God, the sense shall be, that the trust of the love of God doth increase in them, and is established every day more and more in their hearts. Yet that other sense doth not il agree also, that God do then kindle and confirm in them mutual love. 3 Beloved, when I gave all diligence to write unto you, of the common salvation, it was needful for me to write unto you to exhort you, that you should earnestly contend for the maintenance of that faith, which was once given unto the Saints. 4 For there are certain men crept in which before of old were ordained to this condemnation: ungodly men they are, which turn the grace of our God into wantonness, and deny God the only Lord and our Lord jesus Christ. 3 WHen I gave all diligence. I have translated the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using diligence, it soundeth word for word to do diligence. Further, many interpreters do open this sentence thus: That an earnest endeavour did enforce Jude to write. As we are wont to say, that they which do burn with some earnest desire, can not stay themselves, therefore according to them, there was a necessity in this, that the desire to write, did not suffer Jude to be silent. But I rather think that there are here two several members. That when otherways he was ready enough, and carefully given to write, necessity also did constrain him. He signifieth therefore, that he writeth freely and desirously unto them: but yet that he was urged also with necessity that he should do it: Because in deed (as it followeth in the course of the text) they being assaulted of the wicked, were to be instructed to the battle. Therefore in this first place Jude testifieth, that he had so great a care of their Salvation, that he desired to write of his own accord, and that in deed withal his heart. Then, that he might stir up their attentiveness, he saith together that the matter did require it should be so. For necessity giveth sharp spurs. Except they had been premonished, how greatly needful this exhortation would be unto them: They might have been slow and careless to read. But when he foretelleth that he doth write, by mean of their present necessity, it is as if he should sound a retire, to shake of their drowsiness. Of the common Salvation. Certain copies add yours, but amiss, in my judgement. For he maketh salvation common to them with himself. And this sort of doctrine, which is to be published, giveth not a little effect, when one speaketh of his own feeling and experience. For the speech will be but babbling, if we reason of Salvation amongst other men, whereof we ourselves have no feeling. Therefore Jude professeth himself to be a teacher, cunning in practice, when in the number of the godly, he doth assemble himself into the fellowship of the same Salvation. That I might exhort you to strive. It is word for word. Exhorting you. But when he noteth the end of his counsel, the speech must be resolved thus. Whereas I have translated by striving to help the Faith, it is as much, as to endeavour to keep the faith, and to endure strongly, the contrary assaults of Satan. For he teacheth that to the end, they may remain steadfast in the Faith, they must undergo many conflicts, and that continual trouble waiteth upon them. He saith The Faith once given. That they may know, that they have attained to it upon this condition, that they never faint, or fall away. Creptein. Albeit that Satan is always malicious against the godly, and therefore doth not cease to provoke them: yet he admonisheth them to whom he writeth, of the present necessity. Now, he saith, Satan doth especially set upon you, and provoke you. You must therefore take Armour to resist him. Here we gather, that a good and faithful Pastor must wifely foresee, what the present state of the Church doth require, that he may thereto apply his doctrine. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he useth, doth note a sinister and secret creeping in, whereby the ministers of Satan deceive the ignorant. For in the night, and when the husbandmen sleep, Satan doth scatter his tars, that he may corrupt the pure feed of the Lord. And together he toucheth that this is a dangerous evil. For hear also is the craft of Satan: to raise up to do hurt, those that be of the flock, to the end they may the easilier fall in. Condemned before. He calleth the judgement, either damnation, or a reprobate sense, whereby they are carried to pervert the doctrine of goodliness. And that can no man do, but to his own destruction. Further, this Metaphour is taken from thence, whereby the eternal counsel of God (by which the faithful are ordained to Salvation) is called a book. And when the faithful hear, that they are avowed to eternal death, they ought to take heed to themselves, lest they endanger themselves with the same destruction. Albeit Jude meaneth also to meet with a peril, lest the strangeness of the matter might move or trouble any. For, if they were of old ordained it followeth that the Church is not exercised, but by the assured counsel of God. The grace of our God. Now he showeth more plainly, what manner of mischief it was. For he saith, that they abused the grace of the Lord, that they might give over themselves and others to an impure, and profane liberty to sin. But the grace of God hath appeared far to an other end, that is, that we should deny ungodliness, and worldly lusts, and live soberly, justly, and godly in this present world. Let us therefore know, that there is nothing more pestilent than this kind of men, which by the grace of Christ, pretend a liberty to sin. Because we teach that by the free mercy of GOD, we obtain Salvation, the Papists accuse us of this fault. But what avails it to refel their impudency with words? when every where we urge Repentance, the fear of God, and newness of life: and they do not only corrupt the whole world with most vile examples, but also they take from the world, by their wicked doctrine, true holiness, and the right worship of God? Albeit I think that they of whom Jude speaketh, were like to the Libertines of our time, as it will more plainly appear by the course of the text. God which is only Lord. Certain old Copies have, Christ, which is only God and Lord. And in deed in the second Epistle of Peter, there is only mention of Christ, and there he is called Lord. He meaneth that Christ is denied, when they who were redeemed with his blood, do again embondage themselves to the devil, and make void, as much as lieth in them, that inestimable price. Therefore, that Christ may retain us in his own possession: let us remember that he therefore died for us, and rose again, that he might rule over our life and death. 5 I will put you in remembrance, for as much as you know this, how that after the Lord had delivered his people out of Egypt, he destroyed them afterwards which believed not. 6 And the Angels which kept not their first estate, but left their own habitation: he hath reserved in everlasting chains under darkness, unto the judgement of the great day. 7 As Sodom and Gomorrha, and the cities about them, which in like manner as they did, committed, and followed strange flesh, are set forth for an example and endure the like vengeance of eternal fire. 5 To put in mind. He either excuseth for modesty sake, lest he may seem to teach them, as rude people of things, which they know not: or in deed (which liketh me better) for the more vehemency, he testifieth that he doth not bring them any thing, which they had not heard of before: To the end that that which he was to speak, might have the more credit and authority. He saith, I only bring to your remembrance those things, which you have learned already. But as he doth attribute unto them knowledge, to the end they may be the more watchful to take heed: So least they might think the labour, which he undertook towards them to be needless, he saith they have need of admonitions. For this is not only the use of the word of God, that we may learn those things, which we were never taught, but also that it may stir us up to meditate earnestly those things, which we know already, and may not suffer us to be drowsy in fruitless knowledge. And this is the effect, that after we are called of God, we must not scarcely boast of his grace: but rather walk carefully in his fear. Because if any do mock God after this sort, the contempt of his glory shall not go in vain. He showeth this by three examples. For first he calleth to mind the punishment, which God executed upon the unbelievers whom being redeemed by his power, he had chosen to be his people. Almost the like comparison is in Paul, in his first to the Corinth's, the tenth Chapter. The effect is: Those whom God had adorned with greatest benefits, whom he had advanced into the same degree of honour, which he vouchsafeth us at this day, he afterwards severely punished. Therefore, they in vain boast of the grace of God, who soever do not answer unto his calling. The name of People is honourably taken for an holy and chosen Nation. As if he should have said, that it did not profit them that they were taken into the covenant by a singular Privilege. When he calleth them unbelievers, he noteth the fountain of all evils. For from thence, saith Moses, did proceed all their sins, that they did not yield themselves to be guided by the word of God. For where the obedience of faith is it is together of necessity, that there remain obedience towards God, in every part of this life. 6 If not the Angels. An argument from the more to the less. For the condition of Angels was of more account than ours: and yet God punished that falling away, for a most horrible example. Therefore, he will not spare our unfaithfulness, if we fall away from the grace, whereunto he hath called us. In deed this punishment, which was laid upon the Citizens of Heaven and such excellent Ministers of God, aught to be daily conversant before our eyes: lest at any time we be carried into the contempt of the grace of GOD, from whence we violently fall headlong into destruction: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place, ●i●●ie fitly be taken as well for the beginning, as for chiefly. For Jude noteth that they were therefore punished, because despising the goodness of God they fell from their first calling. And the Exposition followeth immediately, when he saith that they left their first habitation. For no other ways than useth to be done with runaway soldiers, they left their place wherein they were set. The grievousness of the punishment is also to be marked, which the Apostle showeth. Not only free spirits, but heavenly Principalities, are now held bound in perpetual chains. They did not only enjoy the glorious light of God, but his brightness did shine in them, that from thence as it were, he might power out himself, as by beams into all parts of the world: Now they are plunged under darkness. Further, we are not to imagine a place wherein the devils are shut. For the Apostle meant to teach plainly, how miserable their condition is, since by their falling away, they are deprived of their dignity. For whether soever they go, they draw their chains with them, and remain overwhelmed in their darkness. In the mean time, their extreme punishment is deferred, unto the great day. 7 As Sodom and Gomorrha. This example is more general. For he showeth that God (no sort of men excepted) did indifferently execute punishment upon all the wicked. And Jude himself doth after make mention, that the burning wherewith the five Cities perished, was a figure of eternal fire. Therefore God did then appoint an excellent instruction, which might keep men in fear to the worlds end. Whereupon it cometh that there is so often mention thereof in the Scriptures. Yea, so often as the Prophet would set forth some notable and fearful judgement of God, setting it forth under the figure of fire and Brimstone, they allude to the destruction of Sodom and Gomorrha. Wherefore, Jude doth not without cause imply a terror to all worlds, by setting before them such a spectacle. When he saith, that the neighbour Cities went a whoring in like manner with them, I refer not this to the Israelites and Angels, but mutually to Sodom and Gomorrha Neither doth it hinder, that they pronounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these, is the Masculine gender. For Jude rather had regard to the Inhabitants then to the places. To follow strange flesh. He hath put, for to be violently carried unto monstrous lusts. For we know that the Sodomites not content with a common liberty of uncleanness, were defiled with more execrable and preposterous filthiness. It is to be noted, that he maketh them subject unto eternal fire. For hence we gather that that fearful spectacle which Moses describeth, was only the image of a greater punishment. 8 Likewise, these deluded with dreams, do in deed defile the flesh and despise government, and speak evil of them that be in authority. 9 But Michael the Archangest, when striving in judgement, he disputed about the body of Moses, durst not blame him with cursed speaking, but saith. The Lord rebuke thee. 10 But these speak evil of those things which they know not. But what soever things they know naturally, they know as brute Beasts, in them they are corrupted. LIkewise these etc. This Similitude is not to be precisely urged, as if he compared those, of whom he speaketh to the Sodomites, or to the Angels which left their saite, or to the unbelieving people, in all things. He only showeth, that they are vassals of wrath ordained to destruction: and that they can not escape the hand of God, but that in his time he will set the like example upon them. For his purpose is, to withdraw the godly, lest they entangle themselves in their fellowship. Further, he beginneth in this place more clearly to describe these deceivers. And first he saith, they do as it were in dreaming defile their flesh, by which words he noteth, a sottish shamelessness: as if he should have said, that they are given over to all uncleanness, which the very worst did abhor, except drowsiness did take from them all shame and feeling. The speech therefore is Metaphorical, whereby he noteth that they are so blockish, that they give over themselves to all filthiness without any shame. But the Antithesis is to be marked, when he saith, they defile the flesh, that is, that which hath less excellency, they dishonest: and yet despise as ignominious, that which doth most excel amongst men. By this second member it appeareth that they were outrageous men, which sought to be without government, that being freed from the fear of law, they might sin more freely. And these two are mostly always joined together, that they that are let lose to wickedness, together desire that all order were abolished. Further, albeit this was their drift, to play the wild Colts with out yoke, yet it appeareth by judes words, that they used to speak lewdly and contemptuously of those that were in authority. As at this day fantastical fellows do not only grind their teeth, that they are restrained by the authority of Governors: but they furiously wrestle against all government: they cry, that the right of the sword is profane and contrary to godliness. Finally, they proudly abandon out of the Church of GOD Kings and all Magistrates. He calleth Dignities, degrees endued with excellency, and they that excel in honour. 9 But Michael the Archangel. Peter comprehendeth this argument more briefly, & in general, that the Angels which far exceed men, yet dare not give railing sentence. Further, because they have thought that this History, is taken out of an Apocryphal book, thence it is that the Epistle should be of less account. But seeing the jews had many things by the Traditions of the Fathers, I see nothing to be absurd, if we say, that Jude reported that, which was delivered by hand many years before. I know in deed, that many foolish things have been received under this pretence, as the Papists at this day reckon in this account, every senseless dotage of the Monks. But this doth not let, but that they had certain histories which were not written. This is out of controversy, that Moses was buried of GOD, that is, that his burial was hid by the assured Counsel of God. And it is not unknown to any, why his place of burial was hid, that is, least the jews should draw his body into an occasion of superstition. What marvel then, if Satan endeavour to bring to light, the body of the Prophet, that was kept secret by the will of God? But the Angels withstood it, as their ministery is always at hand with God. And in deed we see, that almost in all worlds, Satan hath used this devise, that the bodies of the servants of God might be Idols to so many foolish men. Wherefore, for this testimony, although it be not found in Scripture, this Epistle ought not to be called into doubt. Whereas Michael alone is alleged to dispute with Satan, it is no new thing. We know that the thousands of Angels are always at hand to serve the Lord: but he apply with choice to the performance of things, this or that, as it pleaseth him. That which Jude reporteth that Michael spoke, is also had in Zacharie. 3.1. God rebuke thee or repress thee, Satan. It is, as they call it, a comparison of the more and the less. Michael durst not more bitterly curse Satan, who yet was a reprobate and damned, then that he might commit him to God to be suppressed. But these fear not, to speak evil of (with extreme reproaches) the powers whom God adorneth with singular honour. 10 Which they know not. He signifieth that they savour nothing but that which is gross and beastly: and therefore not to perceive what is worth of honour: yet that they are so impudently mad, that they fear not to condemn those things which are beyond their capacity. Again, that they are toiled in an other evil, that when after the manner of beasts they run headlong to those things which offer themselves to the outward senses, they keep no modesty in them: but they do utterly plunge themselves, no other ways then the Swine tumbleth himself into the filthiness of mire. The adverb naturally, is set against reason and judgement. For the only force of nature rageth in brute beasts: but reason ought to guide men, and to bridle their affections. 11 We be unto them: for they have followed the way of Cain: and are cast away by the deceit of Balaams' wages, and have perished in the gainsaiing of Core. 12 These are blots in your love feasts, feasting among themselves, and feeding themselves without fear, clouds without water, carried about of winds: corrupt trees without fruit, twice dead, and plucked up by the roots. 13 Raging waves of the Sea, foaming out their own shame: they are wandering Stars, to whom is reserved the blackness of darkness for ever. 11 Woo be unto them. It is marvel why he doth so sharply inveigh against them, seeing he had said of late, that an Angel had not liberty, to give railing sentence against Satan himself. But his purpose was to set down a general rule: He only showeth briefly by Michael's example, how intolerable the rage of these fellows is, whilst they peevishely rail upon that which God doth honour. It was in deed lawful for Michael, to thunder upon Satan with extreme cursing. And we see how vehemently the Prophets do sometimes enueigh against the wicked. But seeing Michael abstaineth from extreme sharpness, otherways lawful, how outrageous is it to keep no mean against the Creatures which excel in glory? But when he doth pronounce upon them, he doth not so much wish evil unto them, as premonish, what end they shall have. And that he doth, lest they might carry any with them to destruction unawares. He saith they are the followers of Cain, who being unkind to God, perverting his worship with an evil and a wicked heart, did bereave himself of the birtheright. He saith they were deceived with reward as Balaam, because they corrupt the doctrine of godliness for filthy lucre sake. But the Metaphor which he useth, expresseth somewhat more. He saith they are cast away: That is, because their intemperateness is cast away, as water that is spilled. thirdly he saith, that they follow the gainsaiing of Chore: Because they trouble the good estate of the church. 12 blots in your lovefeastes. They which read, amongst your Charities, do not, in my judgement express the natural meaning sufficiently. For he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feasts, which were used amongst the godly, for to testify their godly unity. He saith that such banquets are defiled of unclean men, which dissolutely after cram themselves. For there was great sparing and moderation. It was not therefore meet, that raveners should be admitted thither, which afterward should intemperately cram their paunch otherwhere. Many copies have banqueting together with you. Which reading if it be better like, the sense shallbe, that they were not a reproach, but grievous and troublesome, as, they that should without fear stuff their Bellies, of the common charges of the Church. Peter saith somewhat otherways, who writeth that they are fed in error, and that they eat together with the company of the faithful. As if he should have said, that they do unadvisedly, who nourish such dangerous Serpents: And that they are twice fools, which pamper their excessive riot. And at this day, I would God there were more judgement in some good men, who while they delight to be too favourable towards the wicked, bring great hurt to the whole Church. Clouds without water. The two similitudes which are in Peter, yet to one end he knitteth into one. For, each nippeth the boasting. Because these varlets, albeit they promise many things, yet they are barren, and empty within. As the Clouds that are driven with the storms give hope of rain, but by and by they wast to nothing. Peter addeth a similitude of a dry and empty Fountain. And Jude coupleth divers Metaphors to one end: that Corrupt trees: as at gathering time the strength of trees decreaseth: After he calleth them Trees without fruit, plucked up by the roots, twice dead. As if he should have said, there is no juice within, how soever the leaves appear. 13 Raging waves of the Sea. It may more plainly be gathered by the words of Peter, why this was added: that is, because being puffed up with pride, they bluster out or rather spew out proud words in a lofty style. In the mean time they do so bring nothing that is spiritual, that they rather cast men down to be as void of feeling as brute beasts. such, as is already said, are at this day those fantastical fellows, who term themselves Libertines. Thou wouldst say they do nothing but thunder. For despising the common order of speech, they feign unto themselves I wots not what strange far fetched form of utterance. After they have seemed to lift their Disciples above the Skies, they suddenly fall into beastly errors. For they imagine that that is the state of innocency. When there is no difference between that which is filthy and clean. They imagine that that is a spiritual life, while fear being set a part, every one doth securely flatter himself: that we become Gods, because God wholly taketh our spirits departing out of our bodies. For which cause the simplicity of the Scripture, is with more diligence and reverence to be esteemed, lest more finely playing the Philosophers than is convenient, we approach not to Heaven, but rather be overwhelmed in manifold incomberaunces. He therefore calleth them wandering Stars, because they dazzle the eyes with a vanishing show of light. 14 And Enoch the seventh from Adam did before Prophesy of them, saying: Behold the Lord cometh with thousands of his Saints. 15 That he might give judgement against all men, and might rebuke all the ungodly among them, of all their wicked deeds, which they have ungodly committed, and of all their cruel speakings, which wicked men have spoken against God. 16 These are murmurers, complainers, walking after their own lusts: and their mouth speaketh proud things, having men's persons in admiration for advantage. ANd before. I think rather that this prophesy was not written, then taken out of the apocrypha Books. For it may be that they of old time did commend this saying to their posterity, as a thing worthy the remembering. If a man ask (seeing there be many like sayings every where in the Scriptures) why he did not cite this testimony written out of some one of the Prophets, the answer is ready: that he would repeat from the furthest antiquity what the Spirit hath pronounced of them. And this is the meaning of the words. For he saith by name the seventh from Adam, that he may commend the antiquity of the prophesy: namely, that it hath been already in the former world. And whereas I have said, that this prophesy was known unto the jews by report: if any man think other ways I do not strive: as neither of the Epistle also, whether it be judes, or some other man's. Only I follow that which is likely in things doubtful. Behold the Lord came. The time past is put for the time to come, after the manner of the Prophets. He saith that he shall come with thousands of Saints: under which words he noteth as well the faithful as the Angels. For both shall set forth the tribunal seat of Christ, when he shall come down to judge the world. He saith thousands, even as Daniel also 7.10. doth say millions of Angels: lest that the multitude of the ungodly, should as a raging Sea carry away the children of God, whilst they think that it will come to pass that the Lord will at length gather his together, of which part dwelling in heaven, is now hidden from our eyes, and part lieth hidden under a great heap of chaff. But the punishment that hangeth over the reprobate, aught to stay the elect in fear and watchfulness. He speaketh of deeds and words: because these corrupters did not only much hurt by their wicked life, but by their lewd and unclean speech. And he calleth them hard speeches, for the shameless boldness wherewith being puffed up, they do malepertly thrust in themselves. 16 These are murmurers. Because they flatter themselves in wicked affections, they are withal hard and froward, th●t they are never satisfied: hence it cometh that they always murmur and complain, although good men do bear themselves kindly towards them. He nippeth their proud speaking, because they boast themselves proudly. But in the mean while he showeth that they are of a vile disposition: because they slavishly abase themselves, for advantage. And this uneven dealing is commonly seen in such varlets. Where there is no man which may stay their Pride, or there is no respect which may let it, their Pride is intolerable: they challenge any thing unto themselves so imperiously. But they vilely flatter those, whom they flatter, or of whom they hope for some gain. He taketh persons, for the outward greatness or power. 17 But ye beloved remember the words which were spoken before by the Apostles of our Lord jesus Christ: to wit, 18 That they told you, that there should be mockers in the last time, which should walk after the lusts of their own ungodliness. 19 Those are they which separate themselves, fleshly, not having the Spirit. But ye. Now he setteth the warnings of the Apostles which were fresh in memory, after the ancient prophesy. This word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is remember, it maketh no great matter, whether you read it in the Indicative mood, or in the Imperative mood. For the sense remaineth one, that they which are armed, ought not to be astonished, with the prophesy, which he citeth He understandeth the last time, wherein the state of the Church being renewed, doth receive a settled condition to the end of the world. And it began from the first coming of Christ. He calleth them Mockers after the manner of the Scripture, which being drunken with a wicked and profane contempt of God, do break out into a beastly despising of his power: so that no Religion doth keep them any more in their duty: because no fear of the judgement to come, no hope of eternal life doth stick in their minds. As now a days the world doth every where swarm with having no God but their own belly Epicures which despise God, who quite casting a side all reverence, do furiously scoff the whole doctrine of godliness as a tale. 19 Which separate. Many Greek Copies have a Participle absolute. Others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but almost in the same sense. For he understandeth that they make a departure from the Church, because they can not bear the yoke of discipline, as which being given to the flesh, do abhor a spiritual life. The flesh here is set against the Spirit, that is, the grace of regeneration: and therefore it doth signify an evil disposition, such as is in men not yet borne a new. For in this nature which goeth out of kind, which we draw from Adam, is nothing but a gross and earthly thing: that no part of us doth aspire unto God, till we be renewed with his spirit. 20 But ye, beloved, edifying yourselves in your most holy faith, praying in the holy Ghost. 21 Keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ unto eternal life. 22 And have mercy on some, putting difference: 23 And others save through fear, pulling them out of the fire, hating also the garment spotted by the flesh. 24 Now to him that is able to keep you free from sin, and to present you faultless before the presence of his glory with joy, 25 To God only wise our Saviour be glory, and majesty, and dominion, and power, now, and for ever, amen. But ye &c. 20 He showeth the way whereby they may overturn all the engines of Satan, to wit, having love so joined with faith, as though they did watch in a Hold until the coming of Christ. But as he is much and usual in borrowed speeches, so here also he hath his manner of speech which must briefly be noted. He commandeth in the first place that they build themselves in faith. Whereby he signifieth that the foundation of faith must be held fast: but that the first instruction is not sufficient unless they strive daily to go forward, which have already laid the foundation in a right faith. He calleth their faith most holy, that they may rest sound upon it, and leaning unto the strength thereof, may never waver. But for as much as the whole perfection of man doth consist in faith, it seemeth to be an unseemly thing that he biddeth to build an other building, as though faith did only begin a man. The Apostle answereth this question, when he addeth by and by, that men are builded upon faith, love being joined withal. Unleashed it may be that some man had rather take it thus, that men are builded in faith, so far as they profit therein. And truly they daily going forward in faith, do cause that it riseth into a full building. By this means the Apostle would teach, that we must grow in faith, that we must be earnest in prayer, and that we must hold fast our calling in love. Praying in the Spirit. This is the way of continuance, if we be instructed with the power of God. Therefore, as often as we speak of the constantness of faith, we must fly unto prayer. And because we commonly pray slaighlie, he addeth, in the Spirit: as if he should say, that there is so great slackness, and so great coldness of our flesh, that none can pray a right, unless he be stirred up with the Spirit of God, that we are so ready to mistrust and fearfulness, that no man dareth call God Father, except the same Spirit do teach him. For, from hence cometh carefulness, hence heat andearnestnesse, hence cheerfulness, hence hope of obtaining, hence finally come those unspeakable groanings, of which Paul speaketh. Rom. 8. Therefore, Jude teacheth not without cause, that no man can pray as he ought, except the Spirit be his guide. 21 Keep yourselves in love. He placeth Love as the keeper and guide of our life: not that he may set it against the grace of God, but because this is the right course of our calling, if we go forward in love. And because many things do entice us to backsliding, that it is hard to keep ourselves sound unto God unto the end, he recalleth the faithful unto the last day. For the very waiting for that day, aught to stay us up, that we never faint. Otherways we must needs quail every moment. And it is to be noted, that he will not have us to hope for eternal life, but from the mercy of Christ. For, he shall so be our judge, that he holdeth the free benefit of Redemption, purchased by him, as a rule to judge by. 22 And have compassion on some. He joineth an other exhortation, how the faithful aught to behave themselves in correcting their brethren: that they may bring them unto the Lord. And he teacheth that they are diversly to be dealt with, to wit, every man, according to his disposition. For, towards the gentle, and such as are willing to be taught, we must use gentleness. Others are more hard: therefore, to be brought under with fear. This is the putting of a difference which he spoke of. The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is putting difference, I know not why Erasmus should rather choose to translate it passively, seeing it is doubtful: and the Active signification, doth far better agree with the text. Therefore the some is, that, if we will provide for the safety of them that do fall. We must consider the inclination of every man: that they which are gentle and tractable, be gently called back into the way, as worthy of compassion: but if any be stubborn, let him be corrected more sharply. And because sharpness is almost hurtful, he excuseth it by the necessity, because they cannot otherways be preserved, which do not follow good counsels of their own accord. Further, he useth an excellent borrowed speech. For, where there is no danger of burning, we doubt not with violence to pull him, whom we desire to have safe: neither in deed were it enough to beeken with their finger, or gently to reach out the hand. So also their safety is to be provided for, which would not come unto God, unleast they were hardly drawn. The old interpretation doth far differ: which reading is yet found in many Greek copies. reprove them that are judged, saith the old interpreter. But that former sense doth better agree: and in my judgement it is true and natural. The word to keep, is translated unto men: not that they are authors of safety, but Ministers. 23 Hating. This place, which otherways doth seem dark, shall have no hardness, the borrowed speech being well expounded. He willeth that the faithful do not only take heed of the touching of vices: But that no infection do fasten upon them, he teacheth that whatsoever is near and allied, be avoided. As if we speak of in chastity, we will say that all provocations to lust must be taken away. That shallbe yet made more plain, if the speech be made full: to wit, that we hate not only the flesh, but the garment which is defiled with the touching of it. For this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. and, serveth to amplification. Therefore, he doth not so much permit evil to be nourished by sufferance, that rather he bideth all preparations, and all additions as they call them, to be cut of. 24 And to him that is able to keep. He shutteth up his Epistle, with the praise of God: in which he showeth that our exhortations can do nothing, neither our endeavours, except the effect proceed from the power of God. Some copies have (Them) which reading if we receive, the sense shallbe, in deed it is your part to endeavour, that they may be safe: but it pertaineth to God only to perform the same. Yet the other reading pleaseth me better: in which also there is an alluding unto the former sentence. For after that he hath exhorted the faithful, to save that which was lost: to the end that they might know, that all endeavours will be to none effect, except God work: He doth in deed witness that they can not otherwise be saved, then by the power of God. Albeit in this last part, there is an other Verb, that is to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which soundeth to keep. So he should have respect to that former member, where he said, Save, or Keep yourselves. FINIS. An Epistle of M. John Calvin, containing divers necessary points of knowledge tending to constancy in the truth in the time of affliction: written to a Friend. Calvin. N.S.D. To certain controversies of godly brethren. THE calamity of the Church N. doth not a little grieve us: but because God doth now seem to lose the races of Satan and the wicked, that he may exercise those that be his, we must patiently bear our estate. In the mean time he is to be entreated, that for his mercy's sake he will spare the weakness of his tender and little flock. But who so thinketh that it goeth miserably with the Church, so often as it is assailed with the fury or cruel violence of enemies, do not yet know the very ground of Christian warfare. Hence is that doubtfulness that hath crept into the minds of many, and now doth possess them. Whether it be lawful for the godly to have secret meetings, and in the night. For we see that judgement is chiefly given by the success, than the which, there is nothing more out of order. Of late when without danger they might come together, they also thought that without all controversy their obedience was acceptable to God: now when trouble is sprung up, do they dispute whether they suffer punishment for their rashness? By this means will shortly be condemned the confession of faith, which doth more kindle the rage of the wicked. Finally, according to these judgers it will not be good to follow Christ, except in prosperity. Paul did not without cause, Galat. 4.29. place the scoffings of Israel in the highest degree of persecution: because therein is more danger by deriding, and reproaches, then by armed cruelty. If the wicked see us pressed with adversity, they triumph at our afflictions. Here if our constancy doth begin to quail, they hurt more grievously with their words then with sword. But that saying of Paul was to be held: because we trust in the living God, we must not only suffer persecution, but slanders. Let us therefore call to remembrance the example of Christ, whom Satan laboured to wound with his venomous Dart. He trusted in God, let him deliver him if he will, lest we stumble so oft as we seem to be given unto the desire of the enemies. But if at the first push the brethren be either feared or disquieted, it is your duty to stay them up, lest they fall down, or also to raise them up, that they may again recover their strength: and not therefore to fail from their godly endeavour, because it gave the wicked an occasion to be cruel. For if the matter be weighed by itself, the answer will be plain, that their private and secret meetings, were not laid to the Apostles charge for a fault. The malicious enemies might then also object, that men and women could not come together in the night and secretly without suspicion. And there is no doubt but they were burdened with many slanders: and when a Garrison of Soldiers kept watch at jerusalem, this might seem to be contrary to the public peace. And yet they ceased not for all that. Act. 12.12. We see that when Peter was taken prisoner, they were gathered together in the house of a widow. Neither is it needful here to gather examples, because it is known to have been in daily use with them: as Histories witness, that the godly Martyrs have had caves for their Churches. All be it this was subject to no small reproof, that they might be suspected either of theft, or of some other wickedness: yet because necessity did so enforce, they despised with valiant minds the reproaches which they knew to be commonly spread. So now our brethren are armed with a most excellent defence, if Magistrates will suffer them freely and openly to call upon the name of God, that they will then gladly come abroad, nor will they do any thing in secret: but because by their tyranny they are forbid, yet that they follow that mean which is most far from tumult. The same is to be thought of Matrimony, whose blessing (as they call it) in the Papacy is mere profanation. And yet in respect of political order, it can not be called a secret Marriage, whereof there is a Register kept. But that the holiness thereof should be polluted and defiled with superstitions, is by no means to be suffered. All be it night Burials are not without cause condemned by the Laws: yet in vain do they cloak their delicateness, who in the Burials of their friends, do wrapp and entangle themselves with old Sacrileges. The same reason ought to hold in Baptism. For all be it there be before them a most present danger, yet will not that therefore be lawful, which God doth manifestly forbid. We know that in the Papacy Baptism is corrupted with many defilings, and is almost adulterated. If no fear hinder, it will easily be agreed unto among all the godly, that it is not lawful for Fathers to offer their children to a defiled Baptism. Therefore, to take an excuse by the danger is too frivolous, as if the matter itself should thereby change the nature thereof. For we know that the testimony of Godliness is more worth before God, then that it ought to give place either to threatenings, or terrors, at the least where fear doth urge us to dissimulation, which is a secret approving of that which is evil. Wherefore, as for charity's sake we lament together with our brethren: so it is not in our power to free them from the insoluble law of God, which by no means may be broken. Exod. 1.17. And if the jewish women in times past did not fear in Egypt, to deliver the children of other men from the sword of Pharaoh, to put their own lives into danger, it is foul for parents to be amazed with fear, that so much as in them lieth, they defile the souls of their children. These things I have briefly written to you according to the judgement of our company, good sir, and right reverend Brother, the Lord guide you always with his Spirit, bless your holy labours, and keep you in safety with the Church committed to your charge. My fellow labourers also do heartily salute you. At Geneva. FINIS.