HEe sheweth that in the be­ginning lyfe was giuen vn­to vs in Christ, which thing as it is an incomperable good, so it ought to rauish and inflame all our sences with a wonderfull loue and desire of it. Indéede this is spoken in fewe and simple wordes. That lyfe is made manifest. But if wée [Page 2] doe account howe miserable and horrible the condition of death is: and agayne of what worthynesse the kingdome of GOD and his immortall glorye is: we shall héere perceiue some more excellent thing, then can bée expressed with anye wordes. This therefore is the purpose of the Apostle, when hée hath shewed the most excellent good thing, yea, the chiefe and alone happynesse, which GOD hath vouchsafed vs in his Sonne, to lighten our mindes. But because the greatnesse of the maker did require that the truth should be certaine and approoued, hée tourneth much in this part. For all these Which wee haue seene, which wee haue hard, which wee haue looked vppon, &c. are effec­tuall to establish the credite of the Gospell. Nor indéed doeth hée adde so greate a desire to affection without cause. Séeing that our safetie doeth consist in the Gospell, the cer­taintie thereof is a thing more then necessa­rie. And how vntowarde wée are to beléeue, euerye one of vs by his owne experyence doeth knowe too well. I call, to beléeue, not lightly to imagine, or in only assenting, to a­low that which is spoken: but to imbrace it with a certaine & vndoubted perswasion, so that we dare subscribe as to a knowen truth. [Page] By this occasion the Apostle doth multiply so many things héere in confirmation of y ^e gos­pell.

1 That which was from the beginning. Because it is a broken and confused speach, that the sence maye bée giuen more plaine, so the words are to be resolued. We declare vnto you, the word of life, which from the be­ginning hath by all meanes, bene truly testi­fied vnto vs, how life was made manifest in it. Or if you had rather otherwise, Whatso­euer we shew you of the word of life, it was from the beginning, and it was openly shew­ed to vs: because life is made manifest in it. But this member, That which was from the beginning, is vndoubtedly referred to the di­uinitie of Christ, for God was not manifest­ed in the flesh from the beginning: but hée who alwayes was life, and the eternal word of God, in the fulnesse of time became man. Againe, those things that follow of the behol­ding and féeling with handes, doe more bée­long to the humane nature. But because two natures make one persō, & that one is Christ, who came out from the father, that he might take vppon him our flesh, the Apostle doth worthely shewe foorth in common together, that he hath ben alwayes inuisible and after­wards [Page 3] séene. Wherby is refelled y ^e rotten ca­uill of Seruetus, that there is one nature and being of the deitie with the flesh and more­ouer that the word is transformed into flesh: because y ^t liuing word was séene in the flesh. Let vs remember therefore, that this doctrine of the Gospell is auouched, that he who in the flesh did truly proue himselfe to be the sonne of God, & was acknowledged for the sonne of God, was alwaies the inuisible word of God. And yet he doeth not héere assigne the begin­ning of the world, but ascendeth higher.

Of the word of life. The Genitiue case is taken in the place of an Epithite for quicke­ning, because as he teacheth in the first chap­ter of the Gospell, In it was life: albeit this title doth belong to the Sonne of God by a double right, both because he hath plentifully poured life vpon all creatures, and because he now repaireth life in vs, which was put out and perished by Adams sinne. Yea, moreouer the name it selfe of the word, may be expoun­ded two manner of waies, either of Christ, or of the doctrine of the Gospel: for by that al­so, health is brought vnto vs. But, because the substaunce thereof is Christ, and it doth not contayne anye other thing, then that hée at length was manifested vnto men, who al­waies [Page] was with the Father: the first Ex­position séemeth to me more simple and more naturall. Further that the wisedome which dooth remayne in God, is called the word, is euidently séene by the Gospell.

That which wee haue heard, That which wee haue seene. This hearing, was not of anye spread reporte, whereto small creditte vseth to bée giuen: but Iohn meaneth, that of those things which hée taught, hée was first effectually taught of his master, so that hée set foorth nothing rashly. And in truth, no man shall bée a profitable Teacher in the Church, who hath not first himselfe bene a Disciple of the Sonne of GOD, and rightlye instructed in his Schoole, séeing that his authoritie alone ought to bée of most force.

Whereas hée sayeth, that hée Did see it with his eyes, it is not a Pleonasmos, but a greater expressing for amplification sake. Yea, not being contented wth a simple sight, hée addeth, Wee [...]ooked vppon, and our handes haue handeled. By which wordes, hée dooth testifie that hée taught nothing, which hée had not throughlye approued. Yet the approouing of the senses, séemeth smallye [Page 4] to be profitable to the present cause: For the vertue of Christ cannot bée comprehended with eyes or handes. I aunswere that the same thing is spoken héere, which is in the first Chapter of his Gospell: We haue séene his glorie, that is, glorie worthye the onely begotten Sonne of GOD. For the Sonne of GOD was not acknowledged according to the outwarde forme of his bodie: but by that whereas he shewed foorth famous expe­riences of his diuine power: so that in him, as by a liuely and expresse Image, did shine the maiestie of the Father. Whereas the wordes are of the plurall number, and the matter doth most indifferently appertaine vnto all the Apostles, I doo willyngly inter­prete it of them: especiallye because the que­stion is of the authoritie of the testimo­nye.

But, no lesse friuolous, as I lately tou­ched, and to be shamed at, is the lewdnesse of Seruetus, who vrgeth these wordes, where­by to prooue that the worde of GOD hath bene visible and palpable. Hée dooth wic­kedlye either destroye the two Natures, which is in Christ, or mingle them confused­ly together.

He therefore doth imagine I wot not what lie, so deifying the humanitie of Christ, that he doeth vtterly take from him the truth of mans nature, denying in y ^e meane time that Christ is any other way the sonne of God, ex­cept because he was conceiued of his mother by the power of the holye Ghost, and taking from him his proper abiding in God Where­vpon it followeth, that he is neither God nor man, albeit he séeme to forge a cōfused Masse of both. But because the minde of the Apostle is vndoubted vnto vs, let vs passe by that Dogge.

2 And the life was made manifest. This note of ioyning together is héere put in stéede of shewing plainly. As if he should haue said, We do giue witnesse of the word that giueth life, euen as life were made manifest. Albeit the sence maye be double, either that Christ was giuen, who is life and the fountaine of life, or that life was plainely offered to vs 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 betwéene themselues, as the cause and the effect. Where secondly he rehearseth, Wee shew eternal life. I doubt not but y ^t he speketh of the effect: that is, that we attaine vnto life [Page 5] by the benefite of Christ. Wherevppon wée [...]ather that Christ cannot bée preached vnto vs, but the kingdome of heauen is opened vn­ [...]o vs, that béeing raised from death, we might [...]iue the life of God.

Which was with the Father. This is true, not onely since the worlde was made, [...]ut also from the first eternitie. For God was alwayes the fountaine of life, but the power and abilitie of quickening was in his eternall wisedome, which yet he did not shew forth before the creation of the worlde. And [...]ince God beganne to giue his worde, that power which before was hid, hath dispearsed it selfe into the creatures. Nowe this was [...]ome manifesting, but the Apostle respecteth another thing, that is, that thē life was made manifest in Christ, when he being clothed w ^t our flesh, did performe the partes of redemp­tion. For albeit the Fathers vnder the lawe were fellowes and pertakers of the same lyfe: yet we knowe they were shut vp vn­der the hope, which afterwarde shoulde bée reuealed. It was of necessitie vnto them that they should seeke lyfe from the death & resur­rection of Christ. But the matter was not onely farre separate from theyr eyes, but it was also hidde from theyr mindes. They [Page] therefore depend vpon the hope of the Reue­lation, which at the last in his time did fol­lowe.

They coulde not indéede obtaine lyfe, except by some meanes béeing made mani­fest vnto them. But betwixt them and vs there is a great difference, because whom they sought darkly in figures being promised vnto them, we nowe apprehend him, béeing giuen as it were with our handes. But the purpose of the Apostle is, to take awaye the opinion of newnesse, which might impayre the dignitie of the Gospell. By which occa­sion he sayth, That lyfe did not now beginne of late, as if it hadde latelye appeared, be­cause it hath bene for euer with the Fa­ther.

3 That which wee haue seene. Now hée doeth the third time repeate his hauing séene and hearde, least anie thing might bée wanting to the effectuall certainetye of his Doctrine. And that is dilygentlye to bée no­ted, that the Preachers of the Gospell are chosen of Christ, who might be fit and faith­full witnesses of all those thinges which they shoulde speake. Together also hée witnes­seth the affection of his minde: because hée sayeth hée is not mooued with anye other reason to write, but that hée maye prouoke and incite them to whome hee writeth, to approch to the fellowshippe of an ine­stimable good, whereby it well appeareth, howe much care he hath of their saluation, which auayleth not a little to procure other good and vertuous thinges, for we are too [Page] too vnkind if we refuse to heare him, who de­sireth to communicate with vs parte of that happinesse, which he himselfe hath gotten. He then expresseth y ^e fruit which is attained vnto by the gospell, that is, y ^t we might be made at one with God, & with his sonne Christ, wher­in consisteth the chiefe goodnesse.

This second member ought to haue bene added, not onely that he might make the doc­trine of the Gospell precious and delightful, but also that he might shewe that he desired them to be his fellowes, to no other ende, but that he might bring them to God, and so all might be one in him. For y ^e wicked also haue their mutual coniunction among themselues, but without God, yea, that they may more and more estrange themselues from God, which is the vttermost poynt of all the wic­ked. But this, as was said euen now, is our onely happinesse, to be receiued into fauor of God, that we may be truly knit vnto him in Christ: of which Iohn. 17. chapt. In conclu­sion, Iohn pronounceth, that like as the Apo­stles are adopted of Christ to be his brethe­ren, that being gathered into one bodie, they may remaine fast vnto God: that so he with the rest of his fellowes in that businesse, doth performe this, that of this sacred and blessed [Page 7] vnitie there may be many copartners.

4 That your ioye. By the name of full ioye, he doth more fitly expresse the full and perfect happinesse, which we attaine vnto by y ^e Gospel. He doth withal admonish y ^e faithful where they ought to haue all their affections fixed. True is that prouerbe, Where our tre­sure is, there is our heart. Mat. 6.21. Whosoe­uer therefore doth truly perceiue, of what worthinesse that fellow [...] is with God, hée doth w ^tall sufficiently satisfie himselfe w ^t this alone, & doth not further boyle with sundrye desires. The Lord is my cup, saith Dauid, and mine inheritaunce. The Lot is falne vnto me in pleasant places. Psal. 16.5.6. After the same manner, Paule sheweth, that all thinges wer vnto him as dunge, that he might pos­sesse Christ alone. Phi. 3.8. Wherefore in fine he hath profited in the Gospel, who estéeming himselfe happie in the fellowship of god, doth rest himselfe in it alone, and so prefer it before all the worlde, that for it he be prepared to forsake all.

5 And this is the promise. I doo no lesse al­low that which the olde interpreter hath yéel­ded, This is the declaratiō. For albeit [Epagge­ha] with the Grecians doth often signifie a [...] promise, yet because Iohn speaketh héere [Page] of the testimonie, whereof he had made men­tion a little before, the text séemeth rather to require the other sense: except possiblye you may resolue it thus, The promise, which wée bring vnto you, doth draw this with it, or hath this condition knitte vnto it. By this meanes we shal vnderstand the minde of the Apostle. Neither indéede dooth hée héere com­prehende the whole doctrine of the Gospell: but sheweth that this is requyred, if we will inioye Christ and his benefittes, that we be­come lyke vnto GOD in righteousnesse, and holynesse: lyke as Paule saieth. Tit. 2.11. That Grace of GOD which bringeth saluation to all men hath appeared, and tea­cheth vs to denye vngodlynesse and worldly lustes, and teacheth vs to lyue soberlye, iust­lye, and godlye, in this present worlde. Ex­cepte because hée teacheth by a Metaphore, that wée must walk in the light because God is lyght.

Further, whereas sometimes hée calleth GOD lyght, and sometimes sayeth, Hée is in the lyght, the wordes are not to be vrged too much. Why Sathan shoulde bée called the Prince of darkenes, it is euident inough. Therefore when GOD on the contrarye [Page 8] parte is called the Father of light, and light it selfe, first wée may vnderstande, that there is nothing in him, but that which is cleare, pure, and sincere: then, that he dooth so ligh­ten all things with his brightnesse, that hée suffereth nothing that is defiled or vnéeuen, no blemishes or vncleannesse, no hypocrisie or deceipt, nor any other euill to lye close or hidde.

Therefore this is the Summe: Séeing there is no agréement betwéene lyght and darkenesse, that while wée walke in darke­nesse, wée are at enmitie with GOD. Therfore that that societie which hée men­tioned cannot otherwise stande, then if wée also bée accordingly pure, holy, and full of lyght.

In him there is no darkenesse. This manner and kinde of speaking which is héere vsed, is verye familiar with Iohn, that hée maye amplyfie by a contrary deniall that which hée hath before affirmed. Therefore the sense is. That GOD is such a lyght as that hée admitteth no darknesse at all. Wherevpon it followeth that hée dooth con­tinuallye hate an euill conscience, and a defiled, lewde, and wicked lyfe and conuersa­tion, [Page] & whatsoeuer doth sauour of darknesse▪

6 If we saie. It is an argument of re­pugnaunces, whilest he gathereth that they are straungers from God, which walke in darkenesse, yet this whole doctrine doth de­pend vppon a more high principle, that is, that GOD doth sanctifie his children. For it is not indéede a bare precepte, whereby he doth require of vs an holy life, but rather he sheweth that the grace of Christ is also effectuall vnto this, that the darknesse bée­ing driuen awaie, it may kindle the lyght of God in vs. As if he should haue sayd, where­as God doth communicate himselfe with vs, it is no vaine counterfait, but it is of necessi­tie, that the power and effect of this societie doe shew forth in our life, or else the professi­on of the Gospell shall be counterfait. Wher­as he addeth, We doe not the truth. It is as much as if he shoulde haue sayde, we doe not truly, or we haue not in estimation y ^t which is true and right. And it is that manner of speaking, which I noted first to be in plenti­full vse with him.

7 But if we walke in the light. Now hée saith that this is a certaine marke of our con­iunction with God, if we be made lyke vnto him, not that the purenesse of life dooe recon­cile [Page 9] God vnto vs as the first cause: but the Apostle meaneth, that by the effect it is appa­rant that we are knit vnto God, if his pure­nesse doe shine in vs. And indéede so is the matter, that wheresoeuer God doeth come, all things are so fully replenished with his holy­nesse, that wipeth awaie all vncleannesse: but without him wée haue nothing but vnclean­nesse & darknesse. Hence it appeareth that no man liueth well, except also he cleaue fast vnto God. Where he sayth that we haue fel­lowshippe one with another, it is not simplie referred to men, but he placeth God on the one parte and vs on the other. Yet it may bée demaunded, what man canne so expresse the light of God in his lyfe, that this lykenesse which Iohn requyreth, maye bée appa­raunt, for by this meanes it must néedes be, that he is altogether cleane and without darknesse. I answere that these kinde of spée­ches are to be fitted to the capacitie of men. Therefore he is sayd to bée lyke vnto GOD, that doeth aspire vnto his similitude, howe farre so euer yet he be from the same. And no example is to be fetched else where, then from this present place.

Hee walketh in darknesse. Whosoeuer is not guided by the feare of God, nor in a [Page] pure conscience respecteth this end, that who­ly giuing himselfe to God, he doth studie to promote his glorie. Therefore on the contra­rie, he that in the sincere affection of his hart, conforming his lyfe and all the partes of it to the feare and obedience of God, doth pure­ly worshippe him, albeit he faile in manye things, and to moane vnder the burthen of the flesh, hée is taken to walke in the light, because he holdeth the right waie. It is ther­fore the alone vprightnesse of conscience, which doth discerne betwéene light and dark­nesse.

And the bloud of Iesus Christ. After hée hath taught of what manner is the bonde of our vnitie with God, hée also sheweth the fruit that issueth from thence: that is, that then our sinnes are fréely forgiuen vs. And this is that blessednesse, which Dauid descri­beth in the 32. Psalme. That we may know our selues to be most miserable, vntil we be­ing regenerate by the spirit of God, do serue him in a cleane heart. For what canne be thought more miserable then man, whom god hath in hatred & abhomination? Vpon whom together doth rest the wrath of God & eternal death? This is a place worthy noting, whēc [...] we first learne, y ^t then the satisfaction gotten [Page 10] by the death of Christ, doth properly belong vnto vs, whē we imbrace righteousnes with a right purpose of heart. For Christ is not a redéemer, but vnto them who béeing tourned from iniquitie, do lead a newe life. Wherfore if we desire to haue God mercifull vnto vs, that he may forgiue our sinnes, we must not excuse our selues. Finally, from repentance, remissiō of sins cānot be separate, neither can our consciences haue peace with god, where y ^e feare of God doth not beare rule. Secondly, this place doth teach, that the frée forgiuenes of sinnes is not once onely giuen vnto vs, but that this benefit remaineth perpetually in the Church, and is daily offered to the fayth­full. For the Apostle doth héere speake to the faithfull, as in truth there was neuer anie, nor euer shall be, which can otherwise please God, séeing all are holden with guiltinesse before God. For whatsoeuer kinde of desire to doe well be in vs, we alwaies goe vnper­fectly to the Lord. Further, whatsoeuer is an halfe part, deserueth no praise with God. Wée againe in the meane time do reiect our selues from y ^e grace of God, as much as lieth in vs. So it cōmeth to passe, y ^t all the Saints haue néed of daily forgiuenes of sins, because y ^t this onely doth continue vs in y ^e houshold of God,

Where he saith, From all sinne, he doth sig­nifie, that by many meanes we are guilty be­fore God: as indéede there is no man that is not defiled with very many sinnes. But hée teacheth that no sinnes doo hinder the righte­ous and such as feare God, wherby they may the lesse please God. He also sheweth the way to obtaine forgiuenesse, and the cause of our being made cleane: that is, because Christ hath purged our sinnes with his bloud. But he affirmeth that all the godly shall vndoub­tedly be pertakers of this being made cleane from sinne. This whole part of doctrine hath bene wickedly corrupted of the Schoolemen: for they fain, that the frée pardon of sinnes, is onely giuen vnto vs in Baptisme: they doe graunt, that there onely the bloud of Christ is effectuall. But after Baptisme they teach, that we are no otherwise reconciled to God, then by satisfactions. And héere they leaue indéede some part to the bloud of Christ: but when they ascribe vnto workes, commenda­tion and power to satisfie for sinnes, and to please God, but in the least measure, they doo wholly ouerthrow, y ^t which Iohn saith héere, For these wil neuer agrée betwéen thēselues, That we are purged by the bloud of Christ, and that workes are cleansings from sinne: [Page 11] because Iohn here assigneth not the one halfe, but the whole to the bloud of Christ. This therefore is the summe, that the faithfull doo certainly assure themselues, that they are ac­cepted with God: because he is pacified to­wardes them by the Sacrifice of the death of Christ. Wherefore the power and effect of all these, resteth in the onely bloude of Christ. Whereby is refelled the Papists most horri­ble inuention of Indulgences: for, as if the bloud of Christ were not sufficient, they re­quire also the bloud and merites of Martyrs to be an help. And yet this blasphemie amon­gest them spreadeth further: for when their keyes, in which they holde that remission of [...]ins is included, are coyned, partly of y ^e bloude and merits of martirs, and partly of y ^e works of superrogation, with which euerye sinner [...]oth redéeme himselfe, there remaineth to thē no remission of sinnes, which doth not dero­gate from the bloude of Christ. For if theyr doctrine should haue place, then shall not the [...]loud of Christ purge vs, but shal onely con­ [...]urre as an help in part. And by this meane [...]he consciences shal hang in doubt, which the Apostle commaundeth héere to rest in a we [...] [...]ssuraunce.

NOW he commendeth that grace by ne­cessitie. For because no man is frée from sinne: he sheweth that we are all cast away and without hope of remedie, except y ^e Lord doo help vs by y ^e way of forgiuenesse. This is the reason why he so vehemently vrgeth, that no man is innocent: that all maye the bet­ter knowe, that they haue néede of mercye, which maye deliuer them from banishment, and so they might the more be stirred vp to the obtayning of this same so necessarye a good.

By the name of sinne is noted not one­lye a wicked and defiled inclination: but the fault which doth truely make vs guiltie before GOD.

Further, séeing the speach is generall: it followeth, that none of the Saints, which are, which were, or which shall be, are ex­empted from this number. Wherefore Au­gustine dooth excéeding fitlie refell the cauill of the Pelagians with this testimonie, and dooth also wiselye weigh, that the confession of guyltinesse is required, not for humilities sake: but lest in lying we deceiue our selues. When he addeth, The truth is not in vs. Af­ter his manner he confirmeth the former sen­tence by rehearsing it againe: albeit it is not a simple rehearsing as other where, but he sayth they are deceiued because they glo­rie in lying.

9 If wee confesse. Againe, hée pro­miseth the faythfull, that GOD will be fa­uourable vnto them, so that they acknow­ledge themselues to be sinners. For it is a most excellent thing that wée bée certainlye perswaded, that there is a readie and pre­pared Reconciliation for vs with GOD, when we haue sinned otherwise wée conti­nually beare Hell shutte vp within vs. Few indéede doo weigh this, howe miserable and vnhappie a thing the wauering and vnqui­etetnesse of mans conscience is: But so the case standeth with vs, that hell dooth raigne [Page] where ther is not peace with God. How much more ought we to imbrace this promise with all our heart, which offereth assured forgiue­nesse to all that doe confesse their sinnes. Fur­ther, he teacheth that it is founded vppon the faith and righteousnesse of God, because God who hath promised is true and plaine, for they that thinke he is called iust, because he doeth iustifie vs freely, in my iudgement, do reason too subtilly. For this iustice depēdeth of faith, but each of them is anexed to the promise, for otherwise God may be iust, & yet deale with vs in most high iustice: but because he hath bound himselfe to vs by his word, he will not be taken for iust except hée doe forgiue. But this confession when it is referred to God, re­quireth a sincere affection of the heart, and y ^e heart cannot speak to God without newnesse of lyfe. Therefore it doeth containe in it true repentance. God indéede forgiueth fréely: but so, that his easines to mercie, be not an intise­ment to sinne.

Shall cleanse vs. The word of purging sée­meth to be taken in another sence then before. For he said we were cleansed by the bloud of Christ, because by his benefit our sins are not laid to our charge. But now after that he hath spoken of forgiuenesse, he addeth also y ^e God [Page 13] doth purge vs from vnrighteousnes, that this second member may be diuers from the [...]rst. So he signifieth that a double fruit doth arise to vs of confession, that God being pacified w ^t the sacrifice of Christ, doth forgiue vs, and y ^e he doth correct and amend vs. If anie man ob­iect, y ^e while we are in this world, we are ne­uer purged frō all vnrighteousnesse, as much as belongeth to reformatiō, it is true indéede: but Iohn doth not teach, what God doth now perfect in vs. He is faithful, he saith, y ^t he may make vs cleane y ^t is not to day nor to morow. For as long as we are cōpassed about w ^t flesh, we must be in continual going forward. But that which he hath once begun, he doth dayly proceede to do, till at the last he doth performe it. So Paule saith, That we are elect, that we may appeare before God w ^tout reproofe. Eph. 1.4. and else where, y ^t the church is cleansed, y ^t it may be without spot or wrinkle: Eph. 5.27. Albeit if anie had rather interpret this place otherwise, as if he spake one thing twice, I leaue it frée.

10 Wee make him a lyar. Hée goeth further, that they blaspheame GOD, which claime purenesse vnto themselues. For we sée howe that euerie where hée condempneth all mankinde of sinne. Wherefore hée entereth [Page] battayle with God: whosoeuer séeketh to shunne this determination, and doth reproue him of a lye, as if he did presse them that de­serued it not. For confirmation sake he ad­deth, that His word is not in vs. As if he shuld haue sayde, that we cast aside that his so ex­cellent doctrine, which includeth all vnder guiltinesse. Wherevpon we gather, that then we haue rightly profited in the worde of the Lord, when we are truely humbled, y ^t mour­ning vnder the burden of our sinnes, we learne to flye to the mercie of God, and rest our selues no other where then in the father­ly frée mercie of God.

THis is not onely a briefe rehearsing of the former doctrine, but almost a sum of the whole Gospell, That we abstaine from sinne: [Page 14] and yet because we are alwaies subiect to the iudgement of GOD, wée are certaine that Christ doth make intercession with the sacri­fice of his death, that he maye reconcile the Father vnto vs. In the meane also he vseth a predication, least anie man shoulde thinke that he giueth libertie to sinne, when he prea­cheth of the mercie of GOD, and teacheth, that it is set forth vnto vs all. Hée therefore ioyneth together two partes of the Gospell, which prepostrous men separating, doe rend & make lame the Gospel it selfe. Further, the doctrine of grace hath euer ben subiect to the slaunders of wicked men: when the forgiue­nesse of sinnes is set forth in Christ, then they bragge that there is graunted libertye to sinne. That the Apostle maye méete with these mischifes, at the first hée sheweth that this is the end of his doctrine, that men shuld cease to sinne. For when he sayth, That you should not sinne: He onely meaneth this, that they should abstaine from sinne, as much as they are able for the imperfectiō of man. And héereto tendeth that which I handled before of the societie with God, y ^t we might be made like vnto him. Yet in the meane time he cea­seth not to speak of y ^e frée forgiuenesse of sins, because y ^e albeit y ^t the Sky should fall, & all [Page] things be confused together, yet this parte of doctrine is neuer to be omitted, but that y ^e of­fice of Christ must be preched plainly and to the purpose, and this it becommeth vs to doo at this day. And because flesh is prone vnto loosenesse, men are diligently to bée put in minde, that righteousnesse and saluation is therefore gotten by the death of Christ, that we may be an holy people of God. Yet how­soeuer it come to passe that many doo wicked­ly abuse the mercie of God, and also manye dogs doo slaunderously speake euill of vs, as if we let loose the reynes to wickednesse: wée must goe forward constauntly in auouching the grace of Christ, in which the glory of God doth most notably shine, and the whole salua­tion of man consist. These barkings (I say) of the wicked, are to be despised, wherewith we sée y ^t the Apostles were assailed. For this cause, he straight addeth y ^e second mēber, That we haue an aduocate, when we haue sinned: by which words he confirmeth that which he had before. Because we are farre from perfect righteousnes, yea we daily increase our guil­tinesse: that there is together a present reme­die to appease God, if we flie vnto Christ. And this onely is it, wherin consciences may quiet themselues, wherein resteth the righte­ousnesse [Page 15] of man, and in which is established [...]he hope of saluation. The conditional mem­ [...]er, If any man, must be resolued into a cau­ [...]all: for it cannot be but we sinne. Finallye, [...]ohn sheweth, that we are not onely called [...]rom sinne by the Gospell, because that there God doth call vs vnto himselfe, and offereth [...]he spirit of regeneration: but also that the wretched sinners are comforted, as hauing God alwaies mercifull vnto them: and that [...]heir sinnes wherewith they are holden doo [...]ot let but that they are iust neuerthelesse, [...]ecause they haue a mediator, who doth recō ­ [...]ile them to God. Further, when he goeth a­bout to shew how we become again in fauor with God, he saith, that Christ is our aduo­ [...]ate. For in this he appeareth before the face of God, that hée may shew foorth the efficacie of his sacrifice towards vs. To the ende this may be better vnderstood, I will speak more plainly. The intercession of Christ, is the con­tinuall applying of his death vnto our salua­tion. Whereas therefore God dooth not im­pute our sinnes, hence it is because he hath respecte vnto Christ, our earnest Interces­sour.

But the two titles wherewith hée after­warde adorneth Christ, doo properly belong [Page] to the circumstaunce of this place. He calleth him Iust, and Reconciliation: It behooueth that he be indued with both, that he maye beare the office and person of an Aduocate: for what sinner can obtaine for vs the fauor of God? For therefore we are all driuen from hauing accesse vnto him, because no man is pure and voyd of sinne. No man therefore is a fit high Priest, but he that is innocent and seperate from sinners, as also is testified, Heb. 17. verse 26. Reconciliation is added, be­cause without Sacrifice, none is a fitte high Priest.

Therfore vnder the Lawe, the Priest neuer went into the Sanctuarie without bloud: and Sacrifice with prayer, as if a so­lemne seale were wont to bee added by the ordinaunce of GOD. By which token, GOD woulde haue it knowen, that hée which shoulde obtaine fauour for vs, must bée prepared with Sacrifice. For when God is offended, the price of satisfaction to pacifie him is required. Hence it followeth, that all the Saints which haue bene, and which shal be, haue néede of an aduocate: and that there is none sufficient to vndergoe this office but onely Christ. And in truth Iohn hath ascri­bed to Christ these two Epethytes by name, [Page 16] that he might shewe him to be the onely ad­uocate. And as there commeth vnto vs therby excéeding consolation, when we heare that Christ dyed not onelye once, that hée might pacifie his Father towardes vs: but continuallye make intercession for vs, that the waye might bée open for vs vnto the fa­ther in his name, that our prayers might bée hearde: so is it chiefelye to bée taken héede vnto, least the honour that is appropriate and due to him alone, be transferred to ano­ther.

But we knowe in the Papistrie, this of­fice was ascribed indifferently to the Saints. Nowe there bée almost thirtie yeares, since this excellent Principle of our Faith was almost buryed: That Christ is our Aduo­cate. They confesse in déede at this daye that there is one of manye, but not alone. They that among the Papistes haue some more modestye, denye not that Christ dooth excell aboue all other Aduocates whatsoe­uer: but neuerthelesse afterwardes they as­sociate vnto him, a great rabblement of com­panions. But the wordes of Iohn in this place doo plainlye manifest, that hée can­not in anye wise bée an Aduocate, that is not a Priest.

Further the Priesthoode appertaineth vnto none but vnto Christ alone. In y ^e meane time we take not awaie the mutual intercession of Saints, whereby among thēselues they exer­cise charity. But this is nothing to them that are dead, who are separate from the felowship of men, and nothing to those defences which they counterfait to thēselues, least they shuld onely cleaue to Christ. For albeit that brethe­ren pray for their bretheren, yet without ex­ceptiō they all respect one head defender. It is therefore no doubt, but the Papists doe set a­gainst Christ euen so manye Idolles, as they imagine Patrones vnto themselues. But if is to be noted by the waie, that they erre too grosely, which tumble Christ at his Fathers knées, that he might praie for vs. Such ima­ginations must be taken awaie which dero­gate from the diuine glorie of Christ: and the simple doctrine is to be held, that the fruite of his death doe remaine fresh and perpetuall for vs, that by his intercession he reconcileth God vnto vs, and as well doeth sanctifie our pray­ers by the swéete smell of his sacrifice, as help them by the fauour of his supportation.

2 Not for ours alone. He hath added this for amplification sake, that the faythfull may be assuredly perswaded, that the redemption [Page 17] gotten by Christ is extended to al, which shal receiue the Gospel in faith. But héere is mo­ued a questiō. How the sinnes of all y ^e world should be done away? I omit the dotages of such franticke fellowes, who vnder the pre­tence of this, admit to saluation all the re­probate, moreouer Sathan himselfe. Such a monstrous fantasie, is not worthie the refu­tation. They that would escape this absurdi­tie, haue said, that Christ suffered sufficient­ly for the whole world: but onely effectually for the elect. This solution hath commonlye preuailed in the schooles. Albeit that I grant that saying to be true, yet I denie that it a­gréeth with this place. For Iohn had none o­ther purpose, then to make this good common to y ^e whole Church. Therefore vnder y ^e word All he dooth not comprehend y ^e reprobate: but pointeth out those which together were to be­léeue, & wer scattered into diuers parts of the worlde. For then is the grace of Christ made manifest as is méet, when he is preched to be the only sauing health of the world.

3 AFter he hath handled y ^e doctrine of the frée remission of sins, he cōmeth againe to y ^e exhortations annexed, & dependeth vpon it: & first he admonisheth that y ^e knowledge of God, which is conceiued by the Gospell is not idle: but doth of it selfe bring forth obe­dience. Afterwards, he sheweth, what God doth especially require of vs, what is y ^e chiefe in our life: namely, that we loue God. That which we read héere of the effectuall know­ledge of God, the Scripture doth not euerye where repeate without cause: for ther is no­thing more common to the worlde, then to draw the doctrine of godlinesse to vaine spe­culations. After this manner was diuinitie adulterated among the sophisticall Sorbo­nists, y ^t of all their knowledge, not so much as the least spark of godlines could appeare. And vaine men euery where doo onely learn from the word of God, that which they may babble out for oftentation sake. Finally, in all ages, this was too common an euil, to talk [Page 18] vainly of y ^e name of God. Iohn therefore choo­seth this principle, That the knowledge of God is effectuall. Wherevpon he gathereth, that they doo not know God, that kéepe not his commandements. Plato, though greping in the darke in Phaedro, and other places de­nieth, that that excellent beautie which hée imagineth can be knowen, but that it will forceably carrie a man into the admiration of it. Therfore how may it be, that thou canst know God, & be touched with no affection? Neither indéede doth this procéede onely from the nature of God, that we immediatelye loue him whome wée knowe: but the same spirit which doth lightē our minds, doth lyke wise breath into our hartes an affection like vnto our knowledge. Albeit y ^e knowledge of God bringeth this with it, y ^e we feare & loue him: for neither can we acknowledge him as he sheweth himself to be Lord & father, except we yéelde our selues againe to him obedyent children and dutifull seruaunts. Briefly, the doctrine of the gospel is a liuely glasse, wher­in we beholding the image of God, are chan­ged into it, as Paule teacheth. 2. Cor. 3.18.

Wherefore where there is not present a good consciēce, y ^e shew of knowledge cannot be but vaine. This is to be marked when he saith, [Page] That we know that we haue knowen. For he noteth that obedience of God is so knit vnto the knowledge, that yet knowledge bée first in order: as it is of necessitie, that the cause be before the effect.

If we keepe his commaundements. But there is no man, that doth kéepe them in eue­rie part. By that meanes then should bée no knowledge of God in the world? I answere, that the Apostle is not at oddes with himself. When therefore he had lately set all men in guiltines before God, he doth not vnderstand that they kéepe the commaundements, which satisfie the lawe in all poynts (which exam­ple can no where be found in the world): but those which labour to conforme their life to the obedience of God, so much as in regard of mans infirmitie they can. For so often as the Scripture speaketh of the righteousnesse of the faithfull, it is so farre off from excluding the forgiuenesse of sinnes, that rather it dooth take the beginning from it. Neither indéede is it to be gathered from thence, that faith do­eth leane vpon workes. For albeit that eue­rie one hath the witnesse of his faith, from works: yet it foloweth not that it is founded there, séeing that this latter proofe is added for a signe. The assurance therefore of faith, [Page 19] resteth in the alone grace of Christ: but god­linesse and holinesse of life discerneth true faith from a counterfaite & dead knowledge of God: because this truth is in Christ: as Paule saith, to haue put off the old man, &c.

4 He that saith, I know him. Whereby prooueth he that they lye, which boast of faith without godlinesse? Verely by the contrarie: because he had alredy proued, that the know­ledge of God is an effectuall thing. For God is not knowen by a [...]a [...]e imagination▪ but when by his spirit he inwardly maketh him selfe knowen in our harts. But because that many hypocrits doo vainly pamper thēselues with the title of faith, the Apostle doth con­uince such of a lie. For that which he sayth shuld be superfluous, except the false & vaine profession of Christianitie, did rule in the mouths of many.

5 But he that kepeth. Now he sheweth which is the true obseruing of the law of God: that is to wit, to loue god. This place in my iudg­ment, is euill expounded of them, which vn­derstand that they truely please God, which kéepe his word. Rather expoūd it thus: To loue God with a sincere affection of hart, is to kéepe his commaundements. For briefly, as I haue touched alreadie, his purpose was to [Page] shew what god doth require of vs. The same also did Moses saye, when he gathered the summe of the lawe, Deut 10. Now Israel, &c. For y ^e law which is spiritual, doth not onely giue commandement of external things: but chiefly it doth cōmend vnto vs this, y ^t we loue God w ^t our whole hart. Because y ^t here is no mention made of men, it is not to be takē for an absurd thing. For brotherly loue doth al­waies issue frō y ^e loue of God: as afterwards we shall sée. Whosoeuer therefore desireth to approue his life vnto God, let him direct all y ^e parts therof to this end. If any obiect, y ^t there was neuer any man found, y ^t so perfectly lo­ued god. I answere, y ^t it sufficeth, so y ^t euery one for y ^e mesure of the grace y ^e is giuen him, doo aspire vnto this perfection. In the meane time y ^e definitiō is manifest, y ^t the perfect loue of God, is the due obseruing of his word.

We know that in him He cōmeth again to y ^e fruit of y ^e gospell, wherof he had made mē ­tion: that is felowship with God and with his son. And so he cōfirmeth y ^e former sentēce, by things y ^t folow. For if y ^e end of y ^e gospel be, y ^t we may haue felowship w ^t god: & ther cā be no felowship w ^tout loue: no mā cā truly profit in faith, but he y ^e cleueth to god frō his hart.

6 He that saith he abideth in him. As before [Page 20] he proposed vnto vs y ^e light of God as a pat­tern to folow: now also he calleth vs to christ, y ^t we may becōe folowers of him. Yet he doth not simply exhort to y ^e imitatiō of Christ: but by y ^e vnitie which we haue w ^t him, he proueth that we ought to be like him. The likenes of life & works he saith wil proue vs to abide in Christ. Further by these words he maketh himselfe an entrance vnto y ^e loue of our bre­thren, which he will immediately adde.

7 AN exposttion of the former doc­trine, that is, that to loue God is [Page] to kéep his commandements. And he doth not with mo words tarie in this without cause. First we know that newnes is alwaies ha­ted or suspected. Then we do not easely take vp an vnwonted work. Moreouer, when wée haue imbraced some certain kind of doctrine, it is gréeuous vnto vs, y ^t any thing therin be changed or innouated. For these causes Iohn sheweth, y ^t he techeth nothing of loue, but that which y ^e faithful hauing heard from the very beginning, hath waxed old in y ^e verie vse. O­thers doo expound oldnes otherwise: that is, that Christ prescribeth now no other rule of life in the gospel, then god did once vnder the law: & that is most true. Neither do I gain­say, but in this sense a little after, he calleth the word of the gospell, y ^e old cōmandement. But now I take it, that he meaneth onelye this, That these are y ^e first rudiments of the gospel: y ^t they haue ben so trained from y ^e be­ginning, y ^t there is no cause why they shuld shun y ^t as vnwoonted, wherewith they ought to haue ben indued lōg ago. For it is, plain y ^t y ^e relatiue is put in y ^e place of y ^e cause. There­fore he calleth it Old, not because before ma­ny worldes it was deliuered to the fathers: but wherin they wer instructed immediatly from their first entraunce of Religion.

And that auaileth much to the confirmati­ [...]n of faith, because the readers ought to take [...]t to haue procéeded from the same Christ, of whom they haue the Gospell.

The olde commandement is. It is pro­ [...]able that the name of oldnesse in this place [...]s extended further. For the speach is more full when he saith. The woorde which you heard from the beginning, is that old comman­dement. And verily in my iudgement, it sig­nifieth that the gospell ought not to be taken as a doctrine newlye sprong vp, but which came out from God, and is his eternal truth. As if he should haue sayde, ye ought not to measure the antiquitie of the Gospell by the space of time, wherin it is brought vnto you, for therein is manifested vnto you the eter­nall will of God. God therefore did not giue vnto you this rule of godlye lyfe, when you were first called to the faith of Christ, but the same was alwayes firme and approued with him. And indéede this finally ought to be ac­counted antiquitie, and deserueth account and reuerence, which hath his beginning of God. For the counterfait deuises of men, by how long prescription of yeares so euer, haue not so much authoritie, that they shuld ouer­throw the truth of God.

[Page]8 Againe, a new cōmandemēt. The interpreters séeme to me, not to haue vnderstood y ^e Apostles mind, for he calleth y ^t New, which g [...] by instruction doth as it were dayly renew, y ^e faithful may all their life long exercise thē selues therin, because they cā require nothin [...] more excellent For y ^e beginnings which childrē learne, afterwards giue place to higher more soūd doctrine. Cōtrarily, Iohn denieth the doctrine of louing y ^e brethren is such, y ^t i [...] time waxeth out of vse: but y ^t it doth perpetually flourish, that the highest perfection be no [...] lesse then the first entrance. Further, this wa [...] néedful to be added, because as men are more curious thē is méet, a great part do euer grée­dily desire some new thing. Hence commeth y ^t irkesomnes of true doctrine, y ^t it begetteth in­finit wōders of errors, whilst euerie one gap­eth a fresh after new quiddities. But where this is once set down, y ^t the Lord procéedeth in one maner, y ^t in all our life he may hold vs in y ^t which we haue lerned: ther is giuē a bridle to such desires: therfore who so desireth to rech to y ^e point of wisdōe, because it belōgeth to y ^e right gouernmēt of life, let him profit in loue.

Which is the truth. He proueth that which he hath sayd by reason: because in this one commandement of loue, which belongeth [Page 22] to y ^e direction of life, the whole truth of Christ doth consist. Further, what other more great reuelation is to be waited for? For Christ is in truth the end & accōplishment of al things, therefore the name of truth hath regard vnto this, that they rest as in y ^e point. For it is ta­ken for the fulnesse or absolute estate. He ioy­neth Christ vnto them, as the head to y ^e mem­bers. As if he should haue sayd, that the body of the church hath no other perfection, or that they shall be soundly knit vnto Christ, if an holy loue do mutually flourish among them­selues. Others expounde it otherwise. That which is truth in Christ, is also in you. But I sée not to what end it serueth.

Because the darknesse is past. He putteth the time present in place of the time past. For hée noteth that as soone as Christ hath shined, we haue the brightnesse of vnderstanding, not y ^e euery of y ^e faithfull vnderstandeth y ^e first daie so much as he ought. For Paul also Phi. 3.11. saith, y ^t he laboreth to apprehēd y ^t which yet he hath not attained vnto, but because y ^e know­ledge of Christ is sufficient to expell dark­nesse, therfore daily goinges forward are ne­cessarye, and euerye ones faith hath first a beginning before it come to perfection. But because GOD continueth the tenour of the [Page] same doctrine, wherein he biddeth vs to in­crease: the knowledge of the Gospell is wor­thely called the true light, where Christ the sonne of righteousnesse doth shine. So y ^e way is shut vp to the malepeartnesse of men, who indeauour to corrupte the purenesse of the Gospell with their owne counterfait inuen­tions: and with good warrantise it is law­full to condempne with most bitter cursing the whole Popish diuinitie, which doth who­ly darken this true light.

9 He that saith he is in the light. He doth prosecute his Metaphor. He hath sayd y ^t loue is the onely rule, whereby our lyfe must bée squared: he hath sayde that this lawe is ap­pointed to vs in the Gospell. Finally he hath sayd that there is as it were the noone lyght, which ought to continue our eyes in the be­holding thereof. Now of the contrarie he ga­thereth, that they are all blinde and doe erre in darknesse, which are strangers from loue. And whereas he first set downe the loue in God, and nowe of brethren, there is no more repugnaunce then betwixt the effect and the cause. Finally, they are so knit together of themselues, that they cannot bée separated. Iohn will after saie in the third chapter, that we doe falsely boast of the loue of God, except [Page 23] wée loue the brethren. And that is most true. But now he taketh the loue to our brethren as a testimonie whereby we proue that wée loue God. In summe, séeing loue doth so re­spect God, that in God it comprehēdeth men: there is no absurditie in that, that the Apo­stle disputing of loue, doth referre it indiffe­rently, sometimes to God, and sometimes to the brethren. And this is a common vse of the Scripture. Often times the whole perfection of life is placed in the loue of God. Againe, Paule Rom. 13.8. teacheth, that he fulfilleth y ^e lawe which loueth his brother. And Christ sheweth y ^t these are y ^e principal things of the lawe, Righteousnesse, iudgement, and truth. Mat. 23.23. And both is true, and doth most fitly agrée, because both the loue God direct­eth vs to y ^e loue of men, & we do indéed wit­nesse our diuine affection towards god by lo­uing of men at his commandement. What­soeuer it be, let this euer remaine firme, that loue is the rule of the direction of lyfe, which is so much the more diligently to be marked, because all almost do rather choose any thing, then this onely commandement of God. To the same effect belongeth that which follow­eth, That ther is no offence, where is the de­sire of loue, for he that so frameth his life shal [Page] neuer offend.

11 He that hateth his brother. Againe, he admonisheth, that although thou make an ex­cellent shew of vertue, yet there is nothing y ^t is not filthie where loue is absent. Conferre this place with the 13. of the 1. Cor. and it shal néed no long exposition. But this doctrine is therefore obscure to the worlde, because the greater part are astonished with I know not what maskes. So a counterfait holynesse al­most dazeleth all their eies. In y ^e meane time loue is neglected, or else is reiected into some extreame corner.

12 LIttle children. This yet is a generall Sentence. And hée doeth not speake to them of young yeares, but generallye hée vnderstandeth by lyttle Children, men of all ages: as it is noted in the first Chapter, and in this also a lyt­tle after. This I saye because sundrie In­terpreters doe verye ill to restraine it to chil­dren. But Iohn when hée will speake of Children, hée will call them [Paidia] that is, By Infancie: which name agréeth to the age. But hée as a spirituall Father calleth olde men as well as Children [Tecnia] by the name of lyttle Children. Immediat­lye indéede hée will applye seuerall senten­ces to euerye age. Yet they are not a lyt­tle deceiued which doe beginne from hence. But rather least the former exhortation, might altogether darken the frée forgiue­nesse of sinnes, this Doctrine which is pro­per to Faith, hée doeth vrge agayne: As in déede this foundation ought alwayes sted­fastlye to bée kepte, that eternall lyfe is layde vp for vs thorough the onelye grace of Iesus Christe. Holynesse of lyfe in­déede [Page] must be vrged, the feare of God must be diligently taught, men must be vehemently prouoked to repentaunce, the newnes of lyfe with his fruits must be commended, yet this must alwayes bée taken héede off, that the doctrine of Faith be not strangled, which ap­proueth Christ the alone author of saluation, & of all good things: but rather is this meane to be kept, that faith maye alwaies holde the chiefe place. Iohn doth prescribe vs this order, when he hath diligentlye preached of good workes, least yet more should séeme to be at­tributed to them then is méet, he doth so care­fully recall vs to the grace of Christ.

Your sinnes are forgiuen you. Without this trust the appearaunce of holinesse will be nothing else but inconstaunt and vaine. Yea, they that setting aside the forgiuenesse of sinnes, doe rest in other duties, doe builde without a foundation. In the meane time Iohn doth teach, y ^t there is nothing more fit to stirre men vp to the feare of GOD, then while they are truely taught what good they haue receiued by Christ, as Paul Ph. 2.1. doth beséech them by the bowells of the mercie of God: By which appeareth how lewd is that slaunder of the Papistes, who saye, that the desire of well doing waxeth colde, while that [Page 25] is extolled, which only maketh obedient chil­dren to God. For thence he taketh occasion to exhort, because we know that God is so lo­uing vnto vs, that he doeth not impute our sinnes vnto vs.

For his name. The materiall cause is as­signed, least we should féele other meanes to reconcile vs to God. For it wil not be inough to hold, that God forgiueth our sinnes, except we come rightly to Christ, and to that price which he paid for vs vpon the crosse. And that is so much the more to be obserued, because we sée this waie stopped vp by the crafte of Sathan and vile inuentions of men: While foolish men go about to please God by diuers satisfactions, and inuent innumerable kinds of reconcilements to redéeme thē selues. For how many meanes we bring in before God to deserue pardon, by so many stoppes are we driuen from his presence. Therfore Iohn not content with this simple Doctrine, that God forgiueth vs our sins, addeth by name, that he is fauourable to vs in respect of Christ, that hée maye shutte out all other meanes. And that we may inioye this bene­fit, it is of necessitie also that we passe by and forget al other meanes, and imbrace only the name of Christ.

I write to you Fathers. Now he commeth to the reckoning vp of the ages, that he may shew that that he teacheth agréeth to euerie one. For generall spéech doth sometimes af­fect y ^e lesse: yea, which is our vntowardnesse, ther are but few which think that y ^e belōgeth to them, that together is directed to all. Olde men for the most parte withdrawe them­selues, as if they were too olde to learne. Children as if they were not of ripe age, re­fuse to heare: Men of middle age, because they are busied with other matters, they doe not héereto giue their minde. Therefore least a­nie shoulde disburthen himselfe, hée apply­eth the Gospell to euerie ones vse. And hée setteth downe thrée ages: which pertition of the lyfe of man is most vsuallye recey­ued.

From whence also that famous song of the Lacedemonians had thrée degrées: whereof the first song, That you are wée shall be: the last, That which you are we haue béene: but the middle sorte, Wée are that which the one haue béene, and the other shall bée. Iohn doth distribute the course of mannes lyfe in­to these thrée degrées, and hée beginneth with olde men: and sayth that the Gospell doeth [Page 26] belong to them, because thence they maye learne to knowe the eternall sonne of God. The waywardnesse of olde men is knowen: and especially because they measure wise­dome by the number of yeares, they are made vnapt to be taught.

Furthermore, this lewdenesse Horace in the booke of the art of Poetrie, doeth worthe­ly note in them, that praising the time of their youth, they despise whatsoeuer is done or sayd. Iohn doth wisely remedie this euill, when he sayth, that in the Gospell is contay­ned not onely olde wisedome, but that which bringeth vs to the verie eternitie of GOD. Whereon it followeth, that there is nothing héere which they may disdaine. Whereas he saith, that Christ was from the beginning. I refer it as wel to his diuine presence, where­in he is coeternal with the Father, as to that power whereof the Apostle speaketh to the Hebrues. 13.8. Where he saith he was yester­day as he is to day. As if he had sayd: If old­nesse doe like you, you haue Christ, who ex­céedeth all antiquitie. Wherefore bée not a­shamed to bée his Disciples, who compre­hendeth all worldes in himselfe. In the meane time is to bée noted, which is indéede the olde Religion, verily euen that which is [Page] grounded in Iesus Christ. For otherwise ne­uer so long a course of yeares shall be little worth, if it take the beginning from error. I write to you young men. Albeit he vseth a diminitiue [Neaniscoi] young men. Yet there is no doubt but he directeth his spéech to all men, which are in the good state and flowre of their yeares. We knowe further, that that age is so addicted to the vaine cares of the world, that it thinketh little of the kingdome of God. For y ^e sharpnesse of wit and strength of bodie, doe as it were make them dronke: Therefore the Apostle doeth admonish them, where true strength doth consist, least accor­ding to their manner they boast in the flesh.

Now saith he, Are strong, because you haue ouercome Sathan. For the note of coupling is of equall force, as a perticular causal, and in­déede it is that valiancie which men ought greatly to desire: that is to saye, a spirituall. And together he sheweth that it is no other where had, then of Christ. For he putteth in minde of those good things which we receiue by the Gospell. He saith they haue vanqui­shed which are yet in the verie act of warre: But our estate is farre other, then these that were vnder the standard of men. For the battaile is doubtfull to them, and the issue [Page 27] is vncertaine. We are already conquerours before we buckle with y ^e enimie, because our head Christ hath alreadye vanquished for vs the whole world.

14 I write to you children. Children néed the gouernment of another, therefore the Apostle doth gather, that the gospell doth most fitly a­grée with children, because there they maye finde the father. Now we sée how diuellishe the tyrannie of the Pope is, which tyranous­ly driueth all ages from the doctrine of y ^e gos­pell, which the spirit of God doth so prouoke them vnto. But these things which the Apo­stle hath sorted into specialls, are indéed gene­ralls. For we all flow out into vanitie and come to nothing, except our strength do leane vpon the eternall truth of God. There is no­thing more fraile & fléeting then we, vnlesse y ^e power of Christ dwel in vs: we are all childrē vntil we come to the grace of adoption by the Gospell. What therefore he saith of children, is also common to olde men: but yet he will applie to euerie one y ^t which is most necessa­rie for them, that he maye shewe that all without exception stande in néede of the doctrine of the Gospell. The note [Oti] Be­cause, may bée two wayes expounded: but this sence which I haue giuen is much [Page] better: and also will better agrée with the Text. I haue written vnto you. I take these repetitions to bée superfluous. And it is pro­bable, that vnskilfull Readers thinking o­therwise then it was, that hée spake twice of childeren, haue rashlye added other two partes. Albeit it may bée, that Iohn himselfe inserted the second time, the spéech of young men for increase, for there he addeth, that they were strong: which he sayde not before, but they would vnaduisedly make worke for the writer.

15 He had sayd before y ^t this was the onely way to liue godly, To loue God: but because béeing occupied in the vaine delighte of this [Page 28] worlde, wée tourne all our sences to another end: this vanitie must first be plucked from vs, that the loue of GOD may raigne in vs. Vntill our mindes be purged, the former doc­trine maye be repeated an hundreth times without profite. No otherwise, then if pow­ring water vppon a round gloabe, thou shalt not gather so much as one droppe, because there is no voyde place where the water may be kept. By the name of the World, vnder­stande whatsoeuer belongeth to this present lyfe, when it is separate from the kingdome of God, and the hope of eternall lyfe. So it doeth comprehend in it selfe all kinde of cor­ruption, and deapth of all naughtinesse and euills. In the worlde are pleasures, delights, and all inticements wherewith man may bée snared, to withdrawe himselfe from GOD: Furthermore, the loue of the worlde is so ve­hementlye condemned: because when wée regarde nothing but the earth, it is of necessi­tie, that we both forget God and our selues. And where such wicked desire doeth raigne and beare the swaie, and holdeth a man so snared, that he doeth not meditate of the hea­uenlye lyfe, there is a beastlye senceles­nesse.

If anie man loue the world. Hée prooueth [Page] by an argument of contraries how necessarie it is to cast awaie the loue of the world, if we wil please God. And that he doth afterwards confirme by an argument of repugnaunces: because those thinges which be proper to the world be vtterly at warre with God. That must be kept in minde which I sayd already, that héere is noted a prophane disposition of life, which hath no fellowshippe with the kingdome of God: where men so growe out of kinde, that being satisfied with this pre­sent lyfe, they thinke no more of the im­mortall life then bruite beastes. Therefore whosoeuer doeth so inbondage himselfe to earthlye desires, he cannot be the childe of God.

16 That is, the lust of the flesh. The olde interpreter saith otherwise. For of one sen­tence he maketh two. The Grecians haue done better, which read together in one sen­tence, That whatsoeuer is of the worlde is not of God: and in one continued spéech are sette downe thrée kindes of concupiscen­ces. For in stéede of explication, Iohn hath put in these as it were thrée examples, that hée might brieflye shew what indeauours, & what kinde of thoughts they haue, which liue to the world.

Further it is no great matter, whether it be a full and whole partition. Albeit thou shalt not finde a worldly man, in whom these de­ [...]ires doo not raigne, or at the least some one [...]f them.

It remaineth that we sée, what he mean­eth by each of them. The first part vseth to [...]e expounded generally of al wicked desires: [...]ecause y ^e flesh signifieth y ^e whole corrupt na­ [...]ure of man. Albeit I wold not contend, yet I will not dissemble, that I approue of a­nother sence. When Paule forbiddeth, Rom. 3.14. that there should be thought taken for [...]he flesh to fulfill the lusts of it. He séemeth to me a good interpreter of this place. What is [...]lesh there? verilye the bodie and his increa­ [...]ings. What then is the desire of y ^e flesh, but when earthly minded men, desiring to liue at ease and daintely, are onely giuen ouer to their profit? The thréefolde partition of an Epicure is knowen by Cicero and others, whereby he discerneth between desires: when he maketh some natural & necessarie: others naturall, yet not necessarie: others, neither naturall nor necessarie. But Iohn, who knew the disorder of mans heart, doth safely con­demne the lusts of y ^e flesh, because it alwaies intemperately breaketh out & will not kéepe [Page] a meane. Afterwards he ascendeth by degrées to the groser faults: The lust of the eyes, in my iudgement comprehendeth as well vn­chast lookes, as the vanitie which rangeth in pompe and vaine brauery. There followeth lastly arrogancie or pride, whereto is ioyned ambition, bragging, contempt of others, a blind loue of it selfe, and a rash presumption. The summe is, that so soone as the world of­fereth it selfe, our desires, as our hart is wic­ked, like vnbridled beasts, are violently dra­wen thether: so that diuers lustes doo beare sway, which al are contrarie to God. For life it is in Gréeke [Bios,] that is the kinde and manner of liuing.

17 But the world passeth away. Be­cause in the world there is nothing but in­constant and as it were for a short time: hée thereof gathereth how euill and miserablye they prouide for themselues, who set theyr felicitie héere: especially séeing God doth cal vs to the blessed glorie of eternall life: as if he should haue sayd, the true felicitie which God offereth to his children, is eternall. It is therefore an vnworthie thing, that wée should be intangled with the worlde, which will shortly vanish away with all his good things.

Concupiscence, I interpret héere by a Me­tonimia, whatsoeuer is desired, and inforceth the desires of men vnto it selfe. The sense is, that whatsoeuer in the worlde is helde most precious, and chiefly to be desired, it is but a vaine shadow. When he saith, that they abide for euer that doo the will of God: he signifieth that they shall euer be happie, that labour to aspire vnto God.

If any man obiect, that no man dooth that which God commaundeth: the aunswere is easie, that it is not meant héere of y ^e absolute performance of the lawe, but of the obedience of Faith, which howsoeuer it be not perfect, yet it is neuerthelesse approoued with God. The will of God is first showed vnto vs in the Lawe: but because no man dooth satisfie the Lawe, no happines can be hoped for from thence. But Christ méeteth those that bée without hope, with a newe supplye, who not onely dooth regenerate vs with his Spi­rite, that wée maye giue obedience and re­uerence to GOD: but causeth allso that our indeauour howsoeuer it be weake, obtai­neth the commendation of absolute righte­ousnesse.

18 IT is the last time. He confirmeth the faithful against offences whe [...] with they might haue bene troubled. Nowe were sprong vp diuers sectes, which did cu [...] a sunder the vnitie of faith, and disperse the Churches. And y ^e Apostle doth not only fence the faithfull, least they should stumble: but turneth all this into another ende. For hée doth admonish them that the last time is at hand, and therefore he exhorteth them to the greater watchfulnesse, as if he should haue saide. When diuers errours spring vp, you ought rather to be awakened then ouerwhel­med. For thēce is to be gathered, that Christ is not farre hence. Therefore let vs be dili­gent to waite for him, least he take vs at a sodaine We ought at this day to be stirred vp in like manner: and to lay hold by faith [Page 31] [...]f the comming of Christ which is at hande, when Satan setteth all out of order, to di­ [...]turbe the Church. For these are signes of the [...]ast time. But so many yeres which haue pas­ [...]ed since the death of Iohn, doo seeme to con­ [...]ince this prophecie of vntruth. I aunswere [...]hat the Apostle doth shew to the faithful ac­ [...]ording to the vsuall manner of the Scrip­ [...]ure, that there is nothing remaineth further [...]o be looked for, but that Christ appeare for the redemption of the world. But because he setteth no certaine time: he neither fed the men of his time with vaine hope, neither would he cut off the course of the Church in time to come, nor y ^e succession of many yeres, wherein the Church hath continued in the world vnto this day.

And indéede if the eternitie of gods king­dome were alwayes before our eyes, there will be no such long time, which would not be like to a verie moment. We must re­gard the purpose of y ^e Apostle, because he cal­leth that the last time, wherein al things are so fulfilled, that there remaineth, but the last reuealing of Christ.

You haue heard that Antechrist. He spe­keth as of a thing knowen. Whence it is easie to gather, that the faithfull wer taught [Page] and admonyshed from the beginning [...] the dissipation of the Church which was t [...] come: both that they might carefullye keep [...] themselues in the faith which they haue receiued, and also that they might instruct th [...] posteritie to beware. For so God would haue the Church to be tried, that none shoulde b [...] deceiued, except wittinglye and willinglye, and that there shoulde be no excuse of igno­raunce. But we sée the whole world almost to haue bene miserably deceiued, as if there had neuer bene word spoken of Antichrist. Furthermore, in the Popedome, there is no­thing more of account and vsuall, then that Antichrist shall come. In the meane time they are so besotted, that they espie not his ti­rannie that is yoaked vnto their necks. The same thing in truth is come vnto them, that was vnto the Iewes. For albeit they holde the promises of the Messiah, yet are they fur­ther off from Christ, then if they had neuer heard of his name: for the imagined Messi­ah which they haue fained to themselues, hath vtterly tourned them awaye from the sonne of God. And if any by the Lawe and the prophets go about to bring them to the knowledge of Christ, he shal doo nothing but loose his labour. The Papistes imagine an [Page 32] Antichrist, which shall vexe the Church for thrée yeares and a halfe. All the notes wher­by y ^e spirit of God doth point out Antichrist, doo euidently appeare in the Pope: but that thrée yeares Antichrist dooth hold the foolish Papists occupied, least in séeing they should see. Let vs remember therefore, that the spirit of God did not onely shewe that Antichrist should come, but together sette downe sure markes, by which he might be knowen.

Yea, euen now there are many. This maye séeme to be added in stéed of a correction: as if they vntruly supposed y ^t they should be some one kingdome: but it is not so. They y ^t think that ther shalbe one only man, they are gret­ly deceiued. But Paul whē he maketh mētiō of y ^e falling away to come, doth plainely wit­nes, that ther shall be a certain bodie & king­dome. 2. The. 2.3. First he foretelleth y ^e falling awaye, which shall spred it selfe ouer all the church, y ^t it may be as it wer a general euil: then he assigneth y ^e general head of y ^e Aposta­cie to be y ^e aduersary of Christ: which shal sit in y ^e temple of god, vsurping diuine honor to himself. Except we will be blind of purpose, we may learne by this discription of Paul to know Antichrist, which I haue expoūded in his place: now it sufficeth to touch it a little. [Page] But how shall this agrée with the words of Iohn, who saith, that there are now manie? I aunswere, that Iohn meaneth nothing els, then that seuerall 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 Kingdome, which the diuell afterward set vp against Christ. To speake proper­ly, Antichrist indéede was not yet come, but the mysterie of his impietie did priuelye work. 2. The. 2.7. But Iohn vseth this name, that he might the more stirre vp the indea­uour and care of the godly, to beate backe their falshoods. But if the spirit of God com­maund the faithfull euen then to watch con­tinually, when they did onely sée a farre off the signes of y ^e enimie to come: much lesse is it now a time of sléeping, when he oppresseth the Church with most cruell tyrannie, and doth openly set himselfe against Christ.

19 They went out from among vs. Hée preuenteth another obiection, that y ^e Church did séeme to haue begotten those mischiefes, and for a time nourished them in her bo­some. For in truth it is of more force to trouble the weake, if any one who hath pro­fessed one faith with vs doo fall away, then [Page 33] if a thousand that are without shuld conspire against vs. He therefore so confesseth that they came out of the bosome of the Church, that he yet denieth, that they were euer of the Church. Further the way to deduce the obiection, is, that the Church is alwaies sub­iect to this euill, that is, constrained to beare manye hypocrites, which in truth haue not Christ, howsoeuer w ^t their mouth they pro­fesse his name for a time. When he saith, They went out from vs, he signifieth y ^t they did first occupie a roome in the Church, and were accompted in the number of the godly. Yet he denieth that they were of vs, because they did falsly pretend the name of y ^e faith­full, euen as chaffe albeit it is mingled with wheate in one floore, yet is not accompted to be of the wheate.

If they had bene of vs. He dooth open­ly pronounce that they wer neuer members of the church which fall away. And in truth the seale of God vnder which he kéepeth his, remaineth sure, as Paul saith. 2. Tim. 2.19. But héere ariseth an hard thing: For it of­ten falleth out, that manye who séemed to haue imbraced Christ, doo fall awaye. I aun­swere, that there are thrée sorts of them that professe Christ. For there are, which doo but [Page] counterfaite godlynesse, while yet an euill conscience dooth inwardly conuince them. The hypocrisie of others is more deceiptfull, which doo not onelye indeauour to make a vaine shewe before men, but shut their eyes, that they maye séeme to themselues to wor­shippe GOD aright. The thirde haue a liuely roote of Faith, and they carrie in their hearts firmely grounded, a witnesse of their adoption.

The two first degrées haue not any thing of assurance, of the last Iohn speaketh when hée saith, it is not possible they shoulde be a­lienated from the Church: nor can the seale which God hath imprinted in their heartes, bée taken awaye. The incorruptible séede, that hath taken roote, can not bée plucked vp nor abolished. And héere the question is not of the constancie of men, but of the constan­cie of GOD, whose election must néedes bée sure. Wherefore hée sayeth not with­out cause, where the callyng of GOD is effectuall, that there is a sure perseueraunce. In summe he meaneth that they were neuer rightly indued with y ^e knowledge of Christ, which fall away: but had onely a light and vncertaine tast.

That they might be made knowen. Hée [Page 34] sheweth that examination is necessarie and profitable for the Church. Wherevpon it fo­loweth on the contrarie, y ^t it is no iust cause to be troubled at. Séeing the Church is lyke vnto a floore, the chaffe must be fanned, that the wheate maye remaine pure. This dooth GOD when hée thrusteth hypocrites out of the Church: for hée dooth purge it from filth and vncleannesse.

THE Apostle dooth modestly excuse it, that hée didde so carefully and diligent­lye admonish them: least they should thinke themselues to bée ouerthwartlye rebuked, as [Page] rude & ignoraunt of those things, which they ought very well to knowe. So Paul yéeldeth wisedome to the Romanes, that they might be able and fit to admonish others. Rom. 15.14. Yet together he sheweth that he could not otherwise perfourme the dutie that was in­ioyned him, except he did admonish them.

And yet the Apostles doo not flatteringlye speake so: but by this meanes they doo wise­ly foresée, least their doctrine should be reiec­ted of any sorts of men, while they shew that it agréeth and is profitable not onely to the rude people, but euen to those that be lerned in the Lords schoole. Experience it selfe tea­cheth, how disdainfull the eares of men bée. Indeede such irksomnesse must be far from the godly: yet it is the parte of a good and wise teacher to let passe nothing, whereby he may make all willing to heare him. And it is certaine that we receiue with lesse héede & reuerence that which is spoken, if wée sup­pose that hée which speaketh, dooth take from vs the knowledge which is giuen of the Lord.

The Apostle dooth together sharpen the readers with this processe: because they haue the lesse excuse, which are indued with the gifte of vnderstanding, except they goe before [Page 35] others in profiting. The summe is, that the apostle dooth not teach them as rude and such as learne but their principles, but he bring­eth to their minde the things which they al­readie know: and then he exhorteth them to stirre vp the sparkes of the spirite, that the full brightnesse maye shine in them. And he expoundeth himselfe 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 bene ignoraunt and nouises, they could not haue vnderstood this doctrine, And wheras he saith, They know all things, it must not be vnderstoode generally, but restrained to the circumstances of the present place.

But whereas he saith, they haue an an­noynting of that Holy one. I doubt not but he alludeth to the olde Figures. For out of the Sanctuarie there was oyle taken to an­noynt the Priests. But Daniel. 7.24. shew­eth that the comming of Christ is the proper time of annoynting with the holy of holiest. For therefore was he annoynted of his Fa­ther, that he might poure forth vppon vs, much plentie of his owne fulnesse.

Hence it followeth that men are not rightly wise by the sharpnesse of their owne [Page] vnderstanding: but by the inlyghtening of the Spirite: and then that we are no waies made pertakers of the Spirite but by Christ, who is the true Sanctuarie, and our alone high Priest.

21 And that no lye. Hée graunteth that they haue iudgement whereby they dis­cerne truth from falshood. And this propositi­on is not Logicall, That a lye differeth from the truth, (as generall Rules are giuen in Schooles) but the speach is applyed to Vse and Practise. As if he should haue said, that they doo not onelye holde that which is true, but are armed also, agaynst the subtiltyes and deceyptes of the wicked, that they maye wisely looke to themselues.

Further, hée speaketh not of one or two kinde of lyes: but whatsoeuer crafte Satan goeth about, or by what meane soeuer he set vpon them, that the wisedome to discerne lyght from darkenesse, was alwayes readye with them, because they are guyded by the Spirite.

22 Who is a lyer? Hée dooth not af­firme, that they onely are lyers, who denye that the Sonne of God is come in the flesh, leaste any shoulde beyonde measure disquiet [Page 36] himselfe in dissoluing this doubte: but that they excéede all other. As if hée had sayde, Excepte this maye bée taken to bée a lye, that there cannot any other thing be taken so. As wée vse commonly to speake. If vnfaithful­nesse to GOD and men bée not a faulte, what els shall we call a faulte? And that which hée had generally touched of false pro­phets, hée nowe applyeth to the state of his owne time. For hée dooth with the finger poynt them out which troubled the Church. Whereas the olde Writers thought, that Cherinthus and Carpocrates were noted out, I easelye receyue it. But the denying of Christ stretcheth farre. For it is not inough to confesse in one word that Iesus is Christ, except he be acknowledged to be such a one as hée is offered vnto vs of his Father in the Gospell.

Those two Heretykes whome I haue before named, gaue the title of Christ to the Sonne of God: but yet they vntruely helde him to bée onely man. As there are diuers others, as Arrius, who adorning him with the name of GOD, did neuerthelesse spoyle him of his eternall and omnipotent Diui­nitie.

Martion dreamed that he was but the image of a man. Sabellius fayned that hée differed nothing from his Father. They all denyed him to bée the Sonne of God: because none of them did rightly know the whole Christ: but falsifiyng his truth as much as in them was, they haue for Christ framed to them­selues an Idoll. Then brake out Pelagius, who indéed mooued no controuersie of the be­ing of Christ, but graunted that hée was true God and man: but hée translated almost all his honour vnto vs. But this is to bring Christ to nothing, when his power & grace is abolished. So the Papists at this daye, setting frée will agaynst the grace of the ho­ly Ghost, placing parte of our righteousnesse and saluation in the desarte of workes, fay­ning infinite Patrones to themselues, by whome they may haue God fauourable, they haue I wot not what counterfayte Christ: but the lyuely and naturall Image of God, which ought to shine in Christ, they deface with their wicked inuentions, they weaken his power, they ouerthrowe and peruert his office.

Now we sée y ^t Christ is denyed so often as those things y ^t are proper vnto him, are takē [Page 37] from him. And as Christ is the end of y ^e lawe and the Gospell, and hath in himselfe all the treasures of wisdome and knowledge: so is [...]he the verie marke that all Heretikes aime [...]at, that thether they maye directe all their artillerie. Wherefore the Apostle doth not without cause make them the chiefe of all deceiuers, which fight against Christ, sée­ing that the full truth is set forth vnto vs in him.

This is Antichrist. He speaketh not of that Prince of falling away, which should fit in the seate of God: but hée putteth them in that wicked rabblement, whosoeuer striue to ouerturne Christ. And that he might increase their sinne, he sayth, that they denie no lesse the Father then the sonne: as if he shoulde haue sayd, That they haue no more religion, because they haue vtterlye cast awaie God, which he straight confirmeth by a reason ad­ded: because the Father cannot be separated from the son. And this is a sentence of excel­lent worthinesse and deserueth to be accoun­ted amongst the chiefe principles of our reli­gion, yea, after we haue confessed that there is one God. This second point must necessa­rily bée adioyned. That hée is no other, but [Page] which is knowen in Christ. Neither doth the Apostle héere cunningly dispute of the vnitie of béeing. It is certaine indéed that the sonne cannot bée separated awaie from the Father, because he is [Omoùsios] that is, One sub­staunce: but nowe there is another thing in hande: namely, that the Father who other­wise is inuisible, hath onelye made himselfe knowen in the son. Whervpon he is also cal­led the image of the Father: because he doth represent and deliuer vnto vs whatsoeuer is profitable to be knowen of the father. For the alone maiestie of God doth alwayes darken our eyes with his infinit brightnesse. There­fore it is of necessitie that we looke vnto Christ. Héere is accesse to the light, which is otherwise worthely sayd to bée vnable to bée come vnto. I saie againe, that héere is not handled the exact disputation of the eternall béeing of Christ, which only he hath with the father. Indéed this place doth plentifully suf­fice to proue that: but Iohn calleth vs to the practise of faith, y ^t is, y ^t because God hath gi­uen himselfe wholy vnto vs to be ioyned in Christ, it is in vaine to séeke him els where. Or if anye desire more plainelye: because in Christ dwelleth all fulnesse of diuinitie, that [Page 38] without him there is nothing of God. Wher­ [...]pon it followeth, y ^t the Turks, Iewes, & the [...]ke, haue for God a very Idoll. For w ^t what [...]itles so euer they adorn their God whō they worship: because yet they reiect him, without whom none can come to God, & in whom God [...]ath wholy made himselfe knowen vnto vs: what haue they but their owne creature or counterfait? Let them flatter themselues as much as they wil in their fansies, y ^e reason of diuine matters without Christ: yet it is cer­taine they do nothing but play the fooles, be­cause they hold not y ^e head, as Paul saith, Col. 2.19. Wherevppon it is easie to gather, how néedfull the knowledge of Christ is.

Manye bookes haue a sentence contrarie to this, He that confesseth the sonne, &c. But because I suppose it to be noted of some, ra­ther to haue crept into the Text, I haue not feared to leaue it out. But if it séeme good to bée in, the meaning of it will be, that there is not anie other lawfull confession of GOD, then when the Father is acknow­ledged in his Sonne. If anie man obiect that many of those that were before thought rightly of God, who yet knew not of Christ.

I grant y ^t the knowledge of Christ was not alwaies so reuealed, yet I doe affirme that [Page] that was euer true: euen as the light of th [...] Sunne is spread abroad vnto vs by beames so the knowledge of God is not communicated but by Christ.

24 He coupleth an exhortation to the for­mer [Page 39] doctrine: and to the end the exhortation [...]ay haue y ^e more effect, he sheweth the fruit, [...]hich they shall receiue by obedience. There­ [...]re he exhorteth them to the constancye of [...]ith, that they kéepe it firmelye grounded in [...]eir hearts which they haue learned. Fur­ [...]er when he sayth, From the beginning, one­ [...] antiquitie woulde not suffice to confirme [...]hatsouer doctrine: but because he hath now [...]hewed that they haue ben rightly instructed [...] the pure Gospell of Christ, hée concludeth, [...]hat they ought of right to continue in it. And [...]his order is to be well noted. For if we will [...]ot depart from that kinde of doctrine, which we haue once receiued, of what sort so euer [...]he same be: it will not be constancie, but a [...]éeuishe frowardnesse. Wherefore there is [...]hoice to be had, that the warrant of our faith may appeare out of the word of God: then let there followe an inflexible constancie. The Papists bragge of their beginning, because they haue dronke in their superstitions, euen from their infancie. Vnder this pretence they imbolden themselues contemptuouslye to cast aside the plaine truth. Such an obstina­cie ought alwaies to teach vs that wée must alwayes beginne from the assuraunce of the doctrine.

If it abide in you. This is the fruit of per­seueraunce, that in whom y ^e truth of God abi­deth, they abide in God. Wherevpon we ga­ther what is to be sought in al the doctrine of godlinesse. Wherfore he indéed hath excellēt­lie profited, who hath gone thus farre, that he cleaueth wholy vnto God. And in whome so euer the father doth not dwell by the sonne, he is whollye vaine and vnprofitable, what knowledge soeuer he haue. Further, this is an excellent practise of sound doctrine, because it ioyneth vs to God, and we find in it what­soeuer belongeth to the true inioying of God. In the last place he sheweth vs, that this is the chiefe happinesse if God dwell in vs. The spéech that he vseth is doubtfull: either that this is the promise, whereby he hath promised vnto vs eternall lyfe: or appositiuelye, that this is the promise which he hath giuen vs, namely, eternall lyfe. Because yet that whe­ther waye thou takest it, the meaning is all one: let the choyce bée frée. The summe is, that there is no other waye for vs to lyue, then if wée nourishe continuallye to the end, the séede of life receiued in our mindes. Iohn is plentifull in setting downe this point, that not onely the beginning of an happie lyfe is placed in the knowledge of Christ, but also [Page 40] perfection. But no repeating of it can bée too much, séeing it is apparāt y ^t this hath alwaies ben y ^e cause of destruction to men, because not being contēted w ^t Christ, they haue delighted to range beyond y ^e simple doctrine of y ^e gospel.

26 These things I haue written vnto you. The Apostle doth againe excuse it, that he ad­monisheth them, who otherwise had know­ledge & iudgement. And this he doth that they may adioyne y ^e iudgement of the spirite, least y ^e admonition be fruitles. As if he shuld haue said, I doe those things that belong to me: but it is of necessitie in the meane time that the spirit of God doe guide you in al things. For in vaine shall I beat your eare, or rather the aire with the sounde of my voice, excepte hée speake within. When wée heare that hée hath written of deceyuers, let vs alwayes marke that this charge doeth euer lye vp­pon a good and painefull Pastour, not one­lye that hée gather together the shéepe, but also that hée roote out and driue awaie all rauening Wolues. For what shall it auaile to sette abroade the pure voyce of the Gos­pell, if wée winke at the manifest deceites of Sathan. Therefore there is not anye man that canne faythfully teach the Church, except he binde himselfe to represse errours, [Page] if he sée anie cast abroade of the deceiuers. Where he saith, the annointing Which yee haue receiued of him, I referre it to Christ.

27 Ye haue no neede. Iohn had bene to be laughed at, as I sayd before, if he had broched an vnprofitable doctrine. He doth not there­fore ascribe vnto them so much knowledge, that he denie them to be Christes Schollers. He onely signifieth, that they are not so igno­rant that they should be taught as of things vnknowen: and that he did not propound a­nie thing which the spirit of God did not rea­dily prompt vnto them. Therefore mad men doe wickedly abuse this testimonie, that they might shutte out of the Church the vse of the outward ministrie. Hée saith that the fayth­full are taught by the office of the spirite, to kéepe those thinges that he deliuereth, that they haue no néede to learne them as things vnknowen. This he sayth to the ende that he may procure the more account to his doc­trine: while euerie one findeth his subscripti­on written in his heart with the finger of God. But, séeing that euerie one vnderstan­deth according to the measure of faith, & that faith in some is small, in some meane, and in none absolute: hence it followeth that no man knoweth so much, but that there is yet [Page 41] place to further going forward. And then this is another profit of the doctrine, that where men hold fast that is méete, yet we warn thē and stir them vp, that thereby they may haue a greater increase.

For in that Iohn testifieth that they are taught in all things by the spirit, it must not be so generallye taken: but restrained to the circumstance of the present place. In summe, he meneth nothing else, but to confirme their faith, while he recalleth them to y ^e trial of the spirit, who only is a fit examiner & approuer of the doctrine, while hée sealeth vp the same in our heartes, that we may know of a truth that God speaketh. For séeing y ^t faith ought to looke vnto God, he onely can be a witnesse vnto himselfe, y ^t he may perswade our hearts that y ^e procéedeth from him which our eares receiue. And that is the meaning of those wordes, As it teacheth you and is the truth. That is, that the spirite is like a seale, wher­by is witnessed vnto vs the truth of GOD. Where he addeth, It is not a lye. This perty­cular noteth out the other office of the spirit, namely, that he gouerneth vs by iudgement and discreation, least wée bée deceiued with a lye: least wée depende vncertaine and in doubt, least wée shoulde bée as it were neuer [Page] in vncertaine things.

As he hath taught you, continue. He had sayd y ^t the spirite remained in them: Now he exhorteth that they remaine in his reuealati­on. And he noteth out the manner of the Re­uealation. 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 annointing. But séeing the re­petition which by and by foloweth, can agrée to none but vnto Christ. I doubt not but here also he speaketh of Christ: and the course of the Text doth require the same. For the A­postle tarryeth in that point, that the fayth­full would kéepe sure the pure knowledge of Christ, and that they striue not anie other waye to rome to God. In the meane time he doth cléerely shew, that the children of God are lightened of the spirit to no other ende, but that they maye knowe Christ. But if they shall not decline from thence, he setteth forth the fruites of perseueraunce: namely, that they shall haue assuraunce not to be a­shamed at his presence. For faith is not a na­ked & cold apprehending of Christ, but a liue­ly & effectuall féeling of his power, which be­getteth assurance. Neither indéede could faith otherwise stand out, while it is daily assailed [Page 42] with so many tēpests, except it did both looke to y ^e cōming of Christ, & being vpholdē by his power, did bring a quiet state to y ^e consciēces. Further, y ^e nature of cōfidēce is most fitly ex­prest, whē he saith: y ^e presence of Christ shal be borne w ^tout feare, for they y ^t securely flatter thēselues in sin: turne their back vpon God: & find peace no where els, but in y ^e forgetfulnes of God. This is y ^e securitie of y ^e flesh y ^t besot­teth men: y ^t being turned from God, they nei­ther loath sin, nor feare death: in y ^e mene time they shun y ^e iudgement of Christ: but an holy trust disposeth it selfe into the alone sight of God. Whereof it is y ^t the godly do chéerfully looke for Christ, and feare not to behold him.

29 If you know that he is righteous. Hée a­gaine procéedeth to exhortations: that he may after ioyne them in the whole Epistle to the doctrine. By many reasons he proueth y ^t faith must of necessitie be ioyned with an holy and a cleane life. The first is, that we are spiritu­ally begotten into the similitude of Christ. Wherevpon it followeth that no man is be­gotten of Christ, but he that liueth righte­ously. Albeit it is vncertaine whether hée meane Christ or God, when he saith, y ^t they which work righteousnes are begottē of him. Indéede it is an vsuall kind of speaking in [Page] the Scriptures, that we are begotten of God in Christ, but this other also, there is an ab­surditie, that they are begotten of Christ who are renewed by his spirit.

1 THE second Argument is from the dignitie and excel­lencie of our calling. Our heauenlye Father sayth hée hath vouchsafed to dignifie vs with no small honour, séeing hée hath adopted vs to bée his sonnes. This so greate fauour ought to kindle in [Page 43] vs the studie of godlynesse, that wée maye bée lyke vnto him: and it canne no other way be done, except he which confesseth him­selfe to bée one of the sonnes of GOD, doe purifie himselfe. And the more vehement the exhortation is, the more is set foorth vn­to vs the grace of almightie God. For wher­as he sayth that loue is giuen vs, hée shew­eth that this commeth of méere liberalitie, that God accepteth vs for his children. For whence become we of such account, but by the loue of God? Furthermore, his frée loue is héere manifestlye spoken of. It is indéede an vnproper kinde of spéech, but the Apostle had rather speake vnproperlye, then not to ex­presse that which was of necessitie to bée knowen. Briefelye, hée signifieth that the more plentifull the loue of GOD is shewed vppon vs, the more wée are bound vnto him, as Paule to the Romanes the 12.1. beséecheth the Romanes by the mercies of God, that they would offer themselues vnto him an holye Sacrifice. In the meane time we are taught, that as I sayde the adoption of all the godlye is frée, and dependeth not vppon anie respect of workes. For that which the Schoole men say, that they are adopted whom god did fore­sée to be worthie, is plainely made of none ef­fect [Page] by these wordes. For by this meanes the gift of God should not haue bene frée: This chiefe point of doctrine is principally néedfull to holde. For séeing that the onely cause of our saluation is adoption, and that the Apo­stle witnesseth that the same doth issue from the méere and alone loue of God, there is no­thing remaineth to our owne worthinesse or the desert of works. For why are we sonnes? Verily because God hath begunne to loue vs fréely, when we were more worthie of hatred then of loue. And séeing that the spirit is the pledge of our adoptiō: hence it followeth, that if there be anie good thing in vs, it must not be so set against the grace of God, that rather it must be ascribed vnto it, as receiued from it. The Name whereof he speaketh cannot be a vaine title. For it is God who pronounceth vs with his owne mouth to be his sonnes: as he gaue a name to Abraham, according to the thing it selfe.

Therefore the world. This temptation doth vehemently assayle our faith, that wée should not so be accounted for the children of God, or haue anie note of such excellencie séene in vs, y ^t rather the whole world almost doth hold vs for a mocking stocke. Therefore by the present condition it can hardly be ga­thered [Page 44] that God is our Father: for the diuell inuenteth all wayes to darken his blessing. He giueth a remedie to this offence when hée saith, That it is not yet knowen What man­ner of men we are, because the world know­eth not God: therefore it is no meruaile, if it contempne his children. Of which thing ther was a notable paterne in Isaac & Iacob. For when each of them was elected of God, the one Ismael scoffed and iested at Gen. 21.9. & 27.41. the other Esau persecuted w ^c threate­nings & with swoord. Therfore howsoeuer we séeme to be oppressed in y ^e world, our saluatiō remaineth neuertheles founde & in good state.

2 We are now the sonnes of God. Now he descendeth to euery ones proper feeling. For albeit the wicked doe not intice vs to cast a­way our hope, yet our present estate is far frō y ^e glory of y ^e childrē of God. For in respect of y ^e body we are dust, & a thing of nothing: death is euer before our eies, & we are in danger of many miseries, & the soule is subiect to infinit euils: so y ^t we alwaies find hel in our selues. How much more néed is ther y ^t al our sences be drawen frō y ^e beholding of things present, least the miseries wherwith we are compas­sed, doeth driue vs out of the hope of y ^e hap­pinesse that yet appeareth not. For this is [Page] the Apostles counsell, that wée shall doe foo­lishlye, if we measure what God hath giuen vnto vs, by our present condition, but that we must holde fast by an assured faith, y ^t which yet appeareth not.

And we know that when we shall be made manifest. This condition must be chaunged into an Aduerb of time where, or when. Fur­ther this worde shall appeare, is taken other­wise then before. The Apostle sayde a lyttle before, y ^t it appereth not yet what we shal be, since the fruit of our adoption is hid: because our felicitie is in heauen, and we are straun­gers farre from thence in the earth, & because this fraile life that is subiect to an hundreth deaths, is farre vnlike to that eternall glorye which belongeth to the children of God: be­cause being shut vp after a slauishe manner in the prison of flesh, we are farre distaunt from the frée dominion of heauen and earth. But nowe he referreth this note to Christ, When hee shall appeare. For hée teacheth the same thing that Paule doeth vnto the Collos. chapter. 3. verse. 3. where he sayth, Your life is hidde with Christ: but when Christ which is your lyfe shall appeare, then shall yée also appeare with him in glory. And indéede our fayth can no other waye remaine [Page 45] stedie, then while it looketh vnto y ^e comming of Christ. For this is the cause why God do­eth deferre the manifestation of our glory: because Christ is not yet made manifest in the power of his kingdome. This I say, is y ^e onely prop of our faith, that we may pacient­ly waite for the life that is promised vs. So soone as any one dooth turne aside but a lyt­tle from Christ, it cannot be chosen but hée shall faint.

By the word Knowe, he noteth out the certaintie of Faith, that he maye discerne it from opinion. Neither is héere noted a sim­ple and vniuersal knowledge, but that which euery one ought to apply to himselfe, that he may know of a truth, that he shall once bée made lyke vnto Christ. Therefore howsoe­uer the giuing forth of our glorie is deferred to the cōming of Christ, yet the knowledge of it is most excellently assured.

Like. He dooth not meane that we shall be equall, but there must néedes be some dif­ference betwéene the head and the members: but we shall be like him, because hée shall make our vile bodie like to his glorious bo­die, as Paule teacheth. Phil. 3.21. For the Apo­stle goeth about to shew y ^t this is the last end of our adoption, that y ^t which by order went [Page] before in Christ, be at the last fulfilled in vs. Yet the reason that is added, séemeth to bée weake. For if the beholding of Christ shall make vs lyke vnto Christ, the wicked shall haue the same glorie with vs, who also shall sée him. I aunswere, that this is a familiar kinde of beholding, which the wicked cannot beare, but be sore amazed: yea ouer and be­sides that they shall horribly feare, and flye from the sight of God: his glorie shal blind their eyes euen so that they shall be amazed with confusion. For we sée howe Adam knowing his owne euill, fled from the pre­sence of God Gen. 3.6. And God doth pro­nounce that generally vpon all men by Mo­ses, No man shall sée me and liue, Exod. 33.20. Because it cannot otherwise be, but that the maiestie of God as a consuming fire, doo consume vs as stubble: such is the weaknes of our flesh. And as the Image of God is re­newed in vs, we haue eyes prepared to the séeing of God. And now indéede God begin­neth to restore his image in vs: but in how small a measure? Therefore except we be dis­burdened of all the corruption of our flesh, we cannot sée God face to face. Which also is expressed in this note, Such as he is.

Neyther dooth hée nowe take from vs all [Page 46] sight of God in this life: but so as Paul saith, 1. Cor. 13.12. Now we sée as in a glasse by a darke speaking. And this kinde of séeing with an eye beholdinge, hée discerneth else where. In summe, God setteth foorth him­selfe now to be séene of vs, not such as he is, but such as our small capacitie can compre­hende him. So is fulfilled that which is set downe in Moses, that we sée him onely as it were on the backpart. Exo. 33.23. Because in his face there is an ouer-passing brightnesse. It is further to bée noted that this reason which the apostle bringeth, is taken from the effect and not from the cause. For he dooeth not teach, that wée shall bée lyke him there­fore, because wée shall inioye the sight of him: but he prooueth that we shall therefore bée pertakers of the diuine glorie, because ex­cept our nature were indued with a spiritu­all, heauenly and an happie immortalitie, it could neuer come so néere vnto God. And yet there shal not be such a perfection of glory in vs, that our sight shal comprehend God who­ly. For there shall be euen then betwéene him and vs, a great distance of proportion. But when the Apostle saith, we shall sée him as he is, he noteth out a new & vnspeakable kind of séeing, wherof we are now ignorant. [Page] For so long as we walke by faith, Paule tea­cheth, that we are straungers from him. 2. Cor. 5.6. And so often as he yéelded himselfe to be séene of the fathers, he was not séene in his being, but vnder certaine markes. There then shall the maiestie of God which now is secret, be séene at the last in it selfe, when the vaile of this mortall and corruptible nature shall be taken away. I passe by other subtill reasonings. For we sée how Augustine dooth vexe himselfe in them, and yet we sée he doth not ridde himselfe thereof, both in his Epist­els to Paulina, and Fortunatus, and also in his booke of y ^e Citie of God. 22. & in other places. Yet y ^t which he saith there is worth noting, That in this inquisition the meane of séeing is more excellent then of speaking: and that there must be héede taken, least while by con­tending we séeke how God can be séene, we léese the peace and holinesse, without which no man shall sée him.

3 Euery one which hath this hope. Now he concludeth that therefore the indeauor of holinesse ought not to waxe colde in vs, be­cause our felicitie dooth not yet appeare, for that hope sufficeth. Further we knowe that those things are hoped for, which are hid. The meaning therefore is: Howsoeuer we haue [Page 47] not Christ yet present before our eyes, if yet we trust in him, that it cannot be, but this hope will stir vs vp, and pricke vs forward to follow after holinesse: because being right it guideth vs to Christ, whom we knowe to be the perfect example of holinesse.

4 THe Apostle hath before alreadie sho­wed how vnkinde we are towardes God if we lightly estéeme the honour of our adoption, whereby he preuenteth vs of his owne good will: & do not at the least render vnto him loue againe. He hath together put in betwéene that admonition, that our affec­tion must not be made lesse, because the hap­pie estate promised is deferred. And now be­cause men vse to flatter themselues in euils more then is méete, he correcteth this wicked cockering, pronouncing that they are wicked, and breakers of the lawe, whosoeuer doo sin: [Page] For it is verie credible, that there were then such, as by these flatterings did extenuate their sinnes, and make them séeme lesse then they were: It is no maruell if we sinne, be­cause we are men: but there is great oddes betwéene sinne and the breaking of the law. The Apostle driueth from them this vayne excuse, when he defineth sinne to be y ^e trans­gression of the lawe. For his purpose is, to set before them, the hatred and horrour of sinne.

The name it selfe of sin séemeth to some to be but a light thing: but iniquitie or trās­gression of the lawe, cannot so easely be for­giuen. But the Apostle dooth not make sins equall, when he condemneth all sinners of iniquitie, but he laboureth simplye to teach, that sinne ariseth of the contempt of God, & that by sinning the righteousnesse of the law is broken. Wherefore this doctrine of Iohn hath none agréement with that doating Pa­radox of y ^e Stoikes, Furthermore to sinne, in this place doth not signifie to offend in some work, nor is y ^e name of sin taken for euerye offence: but he calleth y ^e sin, when men runne headlong into euil with y ^e whole affection of the hart. And he doth not meane y ^e others sin, except they which are addicted to sin. Neither [Page 48] are y ^e faithfull, who are still intangled with the affections of the flesh, taken for wicked, albeit they are not cleane and pure from sin: but because sin doth not raigne in thē, Iohn saith that they sinne not: as I wil anone ex­presse more at large. The summe of this sen­tence is, That their wicked life who giue thē selues leaue to sinne, is abhominable to god, and cannot be indured of him, séeing it is contrarie to his law. Hence it doth not folow nor can it be gathered, that the faithfull are wicked: because they desire to be subiect to God, & they mislike with themselues because of their sins, & that for euery offence. And a­gaine, as much as in them lieth, they frame their liues to the obedience of the law. But where the desire or vsual course of sinning is w ^t deliberatiō, there is y ^e trāsgressiō of y ^e law.

5 Furder you know that he hath appeared. He showeth by another argument how much sinne and faith doo differ. For it is Christes office to take away sinne, and to this ende he was sent of his father: and by faith we are made pertakers of the righteousnesse of Christ. Therefore whosoeuer beléeueth in Christ, it is of necessitie, that he be purged from sinnes. But whereas our Sauiour Christ is sayde in another place to take [Page] awaye sinnes, because by his death he hath purged them, least they should be laid to our charge before God: Iohn. 1.29. In this place Iohn meaneth that truly and in very déed, as they say, Christ taketh away sinnes, because by him our olde man is crucified. Rom. 6.6. And his spirit doth mortifie our flesh, with the corrupt affections thereof, by repentance. Neither doth the course of the text suffer to expoūd it of remission. For so, as I haue said he reasoneth, that they which cease not to sin, do make frustrate the benefit of Christ: séeing he came that he might destroy the kingdome of sinne. And that is referred to sanctificati­on of the spirit.

There is no sinne in him. He speketh not héere of Christs person, but of his whole bo­die. Whether so euer Christ hath shed out his power, he denieth that there is anye more place for sinne. Therefore he straight gathe­reth that they sin not which abide in Christ. For if by faith he dwell in vs, he perfour­meth that his worke, that he may purge vs from sinne. Wherevpon it appeareth what it is to sinne. For Christ doth not renewe vs perfectly in one day or moment with his spi­rit, but he continueth the renuing that is be­gun in part all the life long. It cannot ther­fore [Page 49] be but the faithfull shuld be subiect to sinne, so long as they liue in the worlde. But forasmuch as Christs kingdome doeth flourish in them, sinne is abolished. In the mean time, they are accompted off, according to the principall parte, that is, that they are called iust, & said to liue iustly, because with a sincere affection of the hart they labour af­ter righteousnesse. They are sayd not to sin: because albeit they fall by the infirmitie of the flesh, yet they doo not consent vnto sinne: but rather striue with griefe of heart, that they may truly say with Paule, they doo the euill which they would not. Rom. 7.19. The faithfull he saith doo abide in Christ, because by faith wée are grafted into him, and are made one with him.

6 Whosoeuer sinneth hath not seene him. Hée hath according to his woont, an­nexed the contrarie parte, that wée maye knowe that the faith and knowledge of Christ, is falsly pretended, without newnes of lyfe. For Christ is no where idle where he raigneth: but sheweth foorth the power of his spirite. And it is said alreadie that it is his office to put sinne to slight, no other­wise then the Sun driueth away y ^e clowdes with his brightnesse.

And we are taught again by this place, how liuelye and effectuall a thing the know­ledge of Christ is: which indéede dooth trans­forme vs into his Image. So by Affection and Knowledge, there is no other thing ment then faith.

7 HE that dooth righteousnesse. The Apostle teacheth in this place, that the newnesse of lyfe must be made knowen by good works: and that the lykenesse wherof [Page 50] hée hadde spoken, which is betwixt Christ and his members can not stande, excepte it bring foorth the fruite. As if hée hadde sayde, Séeing it dooth become vs to bée lyke vnto Christ, let the truth & witnesse of this thing, appeare in our lyfe. This exhortation is all one with that of Paules, in the 5. to the Gala­thians vearse. 25. If you liue in the Spirite, walke also in the Spirite. For many would gladly perswade themselues that they haue righteousnesse hidde in their hearts, while their féete, their hands, their tongues, & eyes, are let loose to iniquitie.

8 Hee that committeth sinne. Also, this worde to Commit, is referred to the outwarde déedes, that the meaning may bée, that there is no lyfe of God and of Christ, where men behaue themselues leawdly and wickedlye, but rather suche are the bonde slaues of the Diuell. By which speach, he more fully expresseth how farre they disagrée from Christ.

For euen as first he hadde sette foorthe Christ the Fountaine of all righteousnesse: so nowe also on the contrarye, he assigneth the Diuell, to bée the heade of sinne. Hée denyeth that anye man dooth belonge [Page] to Christ, but hée that is righteous, and ap­prooueth himselfe to bée such a one by his workes: now he sendeth all other into the diuels fellowship, and casteth them vnder his dominion: that we may know that Sathan dooth exercise tyrannie, where the righteous­nesse of Christ dooth not beare the swaye. And yet there are not to be imagined with the Maniches two beginnings one against a­nother, for we know that the Diuel is euill not by nature & creation, but by the iniquitie of his owne falling away.

We knowe further, that he is not equall with God, that he should contend with him in a like power: but that hée is forced man­ger his téeth, that hée cannot doo anye thing, except at the will and assignment of his cre­atour. Finally when Iohn saith, Some are borne of God, and some are of the Diuell, he faineth no propagation as the Maniches did dreame: but he meaneth that the first are gouerned by the Spirite of Christ: and the others are vyolently carryed of Sathan, as God hath giuen him this power against vn­beleeuers.

Because the Diuell sinneth from the be­ginning. Euen as before he spake not on­ly of Christes person, when he sayd, hée was [Page 51] righteous, but didde assigne him to bée the cause and Fountaine of righteousnesse: so nowe when hée sayth the Diuell sinneth, hée comprehendeth his whole bodie, that is, all reprobates. As if hée had sayde, this is the di­uells propertie, that he force vnto sinne.

Wherevpon it followeth, that they are his members and are led of him, whosoeuer de­light in sinne.

Further, this Beginning whereof the A­postle maketh mention, is not of eternitie: as when he teacheth that the word was from the beginning. For there is great oddes, be­twéene God and creatures. The beginning in God is without time. Wherefore, séeing the word was euer with God, thou shalt not finde any instant of time wherin it began to be: but it is of necessitie that thou come to very eternitie it selfe. And héere Iohn mea­neth nothing els, but y ^t the diuell was an A­postata, immediatelye after the creation of the worlde, and from thence hath neuer cea­sed to spreade abroade his poyson amongest men.

For this purpose appeared the Sonne of God. Hée repeateth the same thing againe in other wordes, that hée sayde before, That Christ came to take awaye sinne. Hence are [Page] two things to be gathered: That they can not be accompted for the members of Christ, nor anye waye to appertayne to his bodye, in whome sinne dooth raigne. For wheresoe­uer Christ sheweth his power, he putteth the Diuell and sinne to flight. Which also Iohn addeth immediatelye, for the next sentence, where he sayeth, That they sinne not which are borne of God, is the conclusion of those things, that went afore.

The Argument is drawen from repug­naunces, as I sayd before: because the king­dome of Christ, which of necessitie bringeth with it righteousnnesse, can not stande toge­ther with sinne. But I haue alredie touched afore, what Not to sinne dooth signifie héere. For hée dooth not make the Children of god vtterlye frée from all fault, but hée denyeth that they can trulye boaste of this title: ex­cept such as from their heart indeauour them selues to frame their life vnto the obedience of God.

Indéede the Pelagians and Puritanes did once abuse this testimonie: when they imagined that y ^e faithfull were indued with an Angelicall puritie in this world. And in this time certaine of the Anabaptistes haue renued that dotage.

But whosoeuer dreame of such a perfection, doo sufficiently showe what a blockish consci­ence they haue. And these wordes of the A­postle are so farre off from strengthening their errour, that they suffice to refute them. He sayeth, They sinne not, which are borne of God. Nowe resteth to be séene, whether God doo regenerate vs in one moment. But it is manifest that regeneration is so begun in vs, as the remnaunts of the olde man re­mayne euen vnto death. But if regenerati­on be not full and perfect, it doth frée vs from the bondage of sinne, but according to the measure thereof. Hence appeareth that it can not be possible, but the Children of GOD are burdened with offences, and doo daylye sinne, inasmuch as they haue yet some re­maynder of the olde nature.

And yet this remayneth sure that the A­postle sayth, That this is the ende of rege­neration, that sinne may be done away: and that they therefore lyue iustlye and godlye, whosoeuer are borne of GOD: because the Spirite of GOD dooth correct the desire of sinning.

And that the Apostle meaneth, by the Seede of GOD. For so the Spirite of [Page] God frameth the heartes of the godly vnto right affection, that the flesh with his lustes preuayleth not, but is kept vnder, as béeing tamed vnder a yoke. In conclusion, the chiefe effects in the elect, the Apostle ascribeth to the spirit of God, who by his power represseth sinne, and doth not suffer it to flourish.

Neither can he sinne. Héere now the A­postle ascendeth higher. For he doth plainly testifie, that the hearts of the godly are so ef­fectually gouerned by the spirite of God, that they followe his direction with an vnchaun­geable desire. But this is verie far from Po­pish doctrine. The Sorbonistes indéede con­fesse, that the will of man cannot desire that which is right, except it bée holpen by the spi­rit of God: but they imagine the motion of the spirit to be such, as leaueth vnto vs the frée choice of good & euil. Hēce they draw me­rites, because we willingly obeye vnto the grace of the spirit, which it was in our power to reiect. Finally, they define this to bée the onely grace of the spirite, that wée be able to will well, if we list. Iohn sayth farre other­wise in this place: for he doth not onely teach that we are able not to sinne, but that the motion of the spirit is so effectuall, that of ne­cessitie it holdeth vs in a continall obedience [Page 33] of righteousnesse. Neither is this the onelye [...]lace of Scripture, which teacheth that the [...]ill is so framed, that it cannot bée but right. For God testifieth, that he giueth a new hart [...]o his children, and he promiseth that he will [...]ause them to walke in his precepts. Ezech. [...]6.26. Adde moreouer, that Iohn doth onely [...]each how effectually God worketh in man, [...]ut he plainely affirmeth, that his spirit doth continue his grace in vs to the verie laste breath, that inchaungeable perseuerance may be ioyned with newnesse of lyfe. Wherefore let vs not with the Schoole men imagine some middle motiō, which is in a mans choice to followe, or to refuse: but let vs know that our hearts are gouerned of the spirit of God, that they may constantlye cleaue to the waie of righteousnesse. Further, the absurditie which the Schoole men obiect, is easily refel­led. They saie, but falsly, that by this meanes Will is taken from man. For will is of na­ture: but because the corruption of nature bringeth foorth onely euill affections, therfore it is of necessitie, that the spirit of God doe reforme it, whereby it maye incline to good­nesse. And againe, because men would easily fall from that which is good, it is of necessitie, that y ^e same spirit continue vnto the end, that [Page] which he hath begun. The answere concer­ning desert is easie: for it is not to be held for an absurd thing, if men deserue nothing: and yet workes cease not to bée accounted good, which procéed from the grace of the spirit, be­cause they are voluntarie. They haue also reward, because they are fréely accounted vn­to men, as if they were their owne. But here ariseth a question, whether so soone as anye man is regenerate by the spirit of God, god­lynesse & the feare of God can neuer be extin­guished in him. For y ^e Apostles words séeme to giue this. They that thinke otherwise, al­leadge the example of Dauid, who for a time was so ouerwhelmed with a brutish senceles­nesse, that there appeared no sparke to remain in him. And moreouer in the 51. Psalm. 12. he desireth that it may be restored to him again. Whervpon it foloweth, y ^t he was depriued of it. Yet I doubt not, but that séede wherewith God doth regenerate his elect, as it is incor­ruptible, so it kéepeth the continuall force. I graunt it may be, that sometimes it bée (as it were) strangled, as it was in Dauid. But yet at what time al godlines séemed to be vtter­ly put out in him, y ^e quicke cole lay hid vnder the ashes. Satan indéed goeth about to pluck vp whatsoeuer is of God in y ^e elect: but when [Page 54] [...]e is most of all let loose: y ^e secret roote remai­ [...]eth, which afterward springeth forth at the [...]st. But Iohn speaketh héere, not of one actiō [...]s they call it: but of the continual course of y ^e [...]fe. Certaine frantike fellowes dreame of I now not what eternall séed in y ^e elect, which [...]y alwaies bring frō their mothers wōbe. But to this purpose they doo more then vnfit­ [...] wrest Iohn his words: For he disputeth not [...]f eternal election, but beginneth at regenera­ [...]on. There are also others twice mad, who [...]nder this pretēce wil haue euery thing law­ [...]ul to thē y ^t beleeue, because Iohn saith they cā [...]ot sin. They wil therfore y ^t we folow w ^tout [...]ifference, whatsoeuer our affectiō shal craue [...]s: so they giue licence to cōmit whoredome, [...]o steale, & to kill, because there can be no sin [...]her y ^e spirit of God raigneth. But y ^e Apostle meaneth far another thing. For the Apostle [...]enieth that the faithful can sin, because God [...]ath written his lawe in their heartes, as it [...]s in the Prophet Iere. 31.31.

By this are knowne. In few words he con­ [...]ludeth, y ^t they do in vaine challenge to them­ [...]elues a name amōgst y ^e childrē of God, which [...]o not approue thēselues to be such by a godly [...] holy life: forasmuch as by this marke they [...]iffer from the children of the Diuell.

Further, he doth not so meane, that they [...] made manifest, that they may be openly kno­wen to all the world: but this onely he mea­neth, that the fruit and effect of the diuine a­doption doth alwaies shew forth in the lyfe.

HE that doth not righteousnes. To do righ­teousnesse, and to commit sinne, are héere set one against another. Therfore to do righ­teousnesse, is nothing else then from the heart to feare God, and to walke in his preceptes, as farre as mans frailtie will beare. For al­beit y ^t righteousnes if it be takē precisely, is no other thing then the full obseruing of the lawe, from which the faithfull are alwayes farre of: yet because God doth not lay theyr [Page 55] [...]fences & faultes to their charge, this percel [...]f obedience which they performe vnto God, [...]s called righteousnesse. And Iohn sheweth plainly that they are not of God, whosoeuer [...]ine not righteously: because whosoeuer God [...]alleth, he doth renue thē by his spirit. There­fore the newnesse of life is a perpetuall wit­nesse of Gods frée election.

And which loueth not his brother. He ap­plyeth a generall doctrine to his purpose. For hetherto he hath exhorted the faithfull to bro­therly loue: Now by the same he sheweth the summe of true righteousnesse, wherefore this part is added in stéed of an exposition. But I haue sayd before after what sort whole righ­teousnesse is comprehended vnder brotherlye loue. The loue of God indéede hath the first place, but because of that dependeth brotherly loue amongst men, oftētimes by a Sinadoch that is contained vnder this: & this again vn­der that. Therefore as euerie one is giuen to humanitie and well doing, so he saith that he is iust, and so accounted, because loue is the fulfilling of y ^e law. He cōfirmeth this sentence when hée sayeth, that the faithfull haue ben so taught frō y ^e beginning: for by these words he sheweth, that this definition which he gi­ueth, ought not to séeme straunge vnto them.

[Page]12 Not as Caine. Another confirmati [...] is taken of y ^e contrarie: because hatred rai [...] neth in the reprobate and children of the d [...] uell, and holdeth as it were the chiefetie [...] their life: of which thing he setteth dow [...] Caine as an example. In the meane time [...] maketh to their comfort, as he concludeth at [...] last: Meruaile not if the world hate you. This exposition is to be diligently noted: for in the manner of life men are alwaies deceiued: be­cause they place holinesse in figured workes, & while they tormēt themselues with trifles, they thinke they are twice acceptable to God. Euen as Monkes doe proudly, tearme theyr kinde of life, the state of perfection. And in Poperie there is not thought anie other wor­ship of God, then y ^t filth of superstitions. But the Apostle doth especially shew that we are approued of God, if we loue o [...]e [...] [...]other. A­gaine, that the diuell raigneth, where hatred, grudge, enuie, and displeasures dooeth raign. Yet it is together to be kept in memo­rie that I touched of late, that brotherly loue, because it ariseth of the loue of GOD as the effect of the cause, is not separated from it, but rather is commended of Iohn for this cause, for that it is an approouing of our ho­lynesse before GOD. When he sayeth that [Page 56] Caine was by this cause enforced to the slay­ing of his Brother, because his owne works were euill. Hée meaneth that which I haue noted alreadie, that where wickednesse bea­reth the swaie, hatred possesseth all the partes of life. Hée maketh mention of the iust works of Abel, that we may learne to beare it paci­ently, if the world prouoked with no iniury, doe hate vs without cause.

[Page]14 HE commendeth loue vnto vs by an excellent speach: because it is a te­stimonie of our being deliuered from death to lyfe. Wherevpon it followeth, that if wée loue our bretheren, we are happie, and if wée hate them, we are miserable. Ther is no man that dooth not desire to escape and to be dely­uered from death, therefore they must néede be more then blinde, who by fostering of ha­tred doo willingly pamper their own death. Further, when the apostle saith, that by loue it is knowen that we haue passed into life, he meaneth not that man is his own deliuerer, as if by louing the bretheren hée deliuered himselfe from death, & obtained life for him­selfe. For he dooth not dispute héere of y ^e cause of saluation: but séeing loue is the principall fruite of the spirite, it is also a certaine note of regeneration.

Therfore the Apostle reasoneth from y ^e signe and not from the cause. For because no man doth truely loue the brethren, except he which is regenerate by the spirit. Hence it is right­ly gathered, that the spirite of God which is lyfe, dooth dwell in them that loue the brethe­ren. But one should therevpon preposterously inferre that lyfe is attained vnto by loue, sée­ing [Page 57] loue by order is y ^e later. This Argument should haue more coulour, if loue make vs more assured of our life: that then the assu­rance of saluation doth consist in act. But the answere therof is also easie. For albeit that faith is confirmed by al y ^e graces of god, as by helps, yet it ceaseth not to haue his foundati­on in the onely frée mercie of God. For exam­ple, when we inioy the light, we are sure that the Sunne shineth: if the Sunne giue his beams into the place wherin we are, we haue a certaine more cléere sight: but yet albeit y ^e visible beames doe not pearce through vnto vs, in this same we are satisfied that the Sun yéeldeth out the vse of his shining vnto vs. So after that our fayth is established in Christ, certayne thinges maye come to passe, which maye helpe it: yet in the meane time it resteth in the alone grace of Iesus Christ.

15 Is a manslayer. To the end hée maye stirre vs the more vnto loue, he sheweth how detestable a thing before God, hatred is. Ther is no man but he abhorreth man slaughter: yea, wée al hold the verie name to be execra­ble. And the apostle sheweth that they are al manslayers which hate theyr bretheren. Hée coulde not speake anie thing more bitterlie, [Page] and yet this is not hyperbolical. For whō we hate, we could affoord that he perished. And it is no matter, if one kéepe his hands from the euill. For the verie desire is condempned be­fore God as much as is the practise. Yea, also when we our selues do not desire to do hurt, if yet we desire that some euil may come vn­to our brother from other wher, euen then al­so we are manslaiers. Therfore y ^e Apostle do­eth define the matter, euen as it is, where he giueth the name of manslaughter to hatred. Wherby is conuinced the foolishnesse of men, because when they doe euen loath the name, they make almost no account of the fault it selfe. And whence is that? Euen because the outward face of things doth occupie all our sences, before God the inwarde affection is regarded. Wherefore least anye doe anye more lessen so excéeding an euill, let vs learne to call backe our iudgements to the iudge­ment feate of God.

16 By this wee knowe. Now he shew­eth what is true loue. For it were not inoughe to prayse it excepte the power of it were knowen. And hée setteth forth a per­fect rule of loue, in the example of Christ: because in not sparing his owne lyfe, hée [Page 58] made it knowen howe much hée loued vs. Therefore hée biddeth vs labour to this point. The summe is, that therein is our loue commended, if wée transferre the loue of our selues vnto our bretheren: So as euerie one after a sorte forgetting himselfe, take care for others. It is indéede most cer­taine that wée are not farre vnlyke vnto Christ, but the Apostle doeth commend vn­to vs imitation, because albeit we attain not vnto him, yet it is good that wée followe his steppes a farre off. Indéede when the Apo­stle giueth counsaile to hypocrites, that they cast awaye vaine boasting, which bragge that they haue the fayth of Christ, with­out brotherlye loue, hée doeth shewe, that excepte this desire doeth preuayle in our heartes, wée haue nothing to doe with Christ. Neyther yet as I sayde doeth hée so set before vs the loue of Christ, that hée requireth an equall loue of vs. For what shoulde that bée else but a driuing of all at once to desperation? But so he will haue our affections framed, that wée maye de­sire to bestowe both our life and death, first to the glorie of God, and then to the good of our neighbour.

There is another difference betwixt vs and Christ, that there cannot bée the same power of our death For neither is the wrath of God pacified by our bloud, nor lyfe attayned vnto by our death, nor the debt of others is paide. But the Apostle by this comparison, did not respect what was the end or effect of the death of Christ, but he onelye woulde that our lyfe should be conformed to his example.

17 If anie haue this worlds good. Nowe he preacheth of the common offices of loue, which procéed from that chiefe fountaine: that is, when we are prepared to reache out our selues euen vnto death for our brethren. Al­beit he séemeth to reason from the more to y ^e lesse. For he that refuseth to ease the want of his brother with his good, while his life is not touched, much lesse will he bestowe his lyfe. Therefore hée denyeth that there is loue in vs, if we leaue our bretheren destitute of our helpe. But he accompteth so highly of exter­nall liberalitie, that together he sheweth most fitly what is the true way to do well, & what kinde of affectiō ought to guide the same. Let therfore this be the first proposition: That no man doth truly loue the brethren, but hée wil shew forth y ^e same in effect, as oft as occasion doth require. Another, how much riches anie [Page 59] man hath, accordingly he is bound to reléeue y ^e brethren, because y ^e Lord by this meanes doth minister vnto vs matter to exercise our loue. The third, y ^t euery ones necessitie is to be cō ­sidered: because as euerye one néedeth meate, drinke, or anye other thing, wherof we haue store, he doeth euen so craue our duetie. The fourth, y ^t ther is no liberality doth please god, except it be ioyned [Te Sumpatheia] to a cō ­passion, many séeme to be liberall, which yet are not anye whit touched with the miseries of their brethren. But the Apostle biddeth vs to open our bowells: which is done when wée put vpon vs almost y ^e same féeling y ^t we may bewaile together y ^e euills of others, no other waies, then as our owne.

The loue of God. Heare the question is of the loue of brethren. Therfore why doth he name y ^e loue of God? Verily y ^e principle must be kept, that it cannot be but it is the loue of God, shoulde beget in vs the loue of our bretheren. And by this meanes God taketh an experience of our loue towardes him, while he commaundeth vs to loue men for his sake: as it is in the 16. Psalme. My doo­ing well extendeth not vnto thée: but my will and my desire is vnto the Saints which are in the earth.

[Page]18 Let vs not loue in word. Ther is a gran­ting in this first part For we cannot loue onely with the tongue: but because manye doe fasly boast of this, the Apostle giueth the name of the thing, to their dissimulation, as vseth often to be done Albeit in the other part he reproueth their vanitie, when he denieth y ^t it is y ^e truth, except it be in déede. For thus the words are to be resolued: let vs not pro­fesse with tongue that we loue, but let vs ap­proue it by déede: because this is the ryght condition of loue.

19 HE taketh the name of Truth héere in another sence: but it is an excellent giuing of a name, that if we loue our brethe­ren truely, we haue héereby a testimonie that we are borne of God, who is the truth, or that the truth of God hath place in vs. But let vs [Page 60] alwayes remember that we haue not that knowledge which the Apostle speaketh of frō loue, as if from thence were to be fetched the assurance of saluation. And indéede from no other where doe we knowe that we are the children of God, but because he sealeth into our hearts his ful adoption by his spirit, and we by faith imbrace the assured pledge there­of offered in Christ. Loue therefore is an in­crease or inferiour helpe, to the strengthning of faith: and not the foundation whereon it standeth. Why then sayth the Apostle, Wee shall perswade our hearts before God? Verily he sheweth by these words, that faith standeth not without a good conscience. Not that our assurance arise frō thence, or dependeth there­on: but bicause thē we are perswaded truly of our coniunctiō w ^t god, whē y ^e efficacy of y ^e holy ghost doth shew forth it self in our loue. For it shal alwaies be profitable to weigh what y ^e a­postle handleth. For because he cōdemneth in vs a fained professiō of faith, he saith y ^t we cā haue a sound perswasiō before God no other way, then if his spirit do bring forth in vs the fruit of loue. And albeit y ^t a good conscience cā neuer be separate frō faith, yet no man shall thence rightly gather, y ^t we must looke to our workes, that our perswasion may be firme.

[Page]20 But if our heart condemne vs. He [...] prooueth by the contrarie, that they haue the name and shew of Christians in vaine, who haue not the testimonie of a good conscience. For if any man be guiltie in his own know­ledge, and is conuinced in the proper féeling of his owne soule, much lesse shall hée escape the iudgement of God. It followeth therfore that faith is subuerted with the disquiet of an euill conscience. He calleth, God greater then our heart, in respect of iudgement, that is, because he séeth much more cléerelye then we, and searcheth more sharpe, and iudgeth more straightly. In which sense Paule saith, that albeit he knewe nothing by himself, yet he was not thereby iustified. 1. Cor. 4.4. For he acknowledgeth, that albeit he be carefully giuen vnto his dutie, yet that he offendeth in many things, and that he dooth forgiue him­selfe by vnaduisednesse, those sinnes which God dooth sée. This therefore is the minde of the Apostle, that it cannot be that he shoulde escape the iudgement of God, whom his own conscience dooth accuse and conuince. To the same ende belongeth that he by and by ad­ioyneth, that God séeth all things. For howe should those things be secret, which wée are driuen to sée, who in respect of him are block­ish [Page 61] and blinde? So therefore expound it, God in that he séeth all things, is much greater then our heart. For to take the word y ^t cou­pleth together in stéed of a perticular causall is not straunge. Now the sense is plain, that is, that séeing the knowledge of God pearceth further then y ^e sense of our owne conscience, that no man can stand before him, excepte hée whom vprightnesse of conscience sustaineth. But héere is obiected a question: It is cer­taine that the reprobate are sometime drow­ned of Satan in such a Lake of féeling, that they féele not their euills at all, and without all griefe or feare, as Paule saith, they runne securely into their destruction. Eph. 4.19. And it is certaine also that hypocrites are wont to flatter themselues, and proudly to contemne the iudgement of God, because that béeing dronkē with a false opinion of righteousnes, they are not touched with their sinnes. The aunswere is easie, That hypocrites are decei­ued because they shun the light: and that the reprobates feele nothing, because they goe a­way from God. Yea, there is no securitie to an euill conscience, but in lurking corners. But héere the Apostle speketh of consciences, which being brought out into light, GOD bringeth to his tribunall seate, and exerciseth [Page] with the féeling of his iudgement. Albeit yet this is also generally true: that we neuer haue any sound peace, except that which the spirite of God dooth giue vnto pure heartes those whome we haue sayd to be astonished, féele yet oftetinmes blind prickings, and are tormented in their drousinesse.

21 If our heart accuse vs not. I haue expounded alreadie, that this dooth neither belong to hypocrisie, nor to y ^e grose contempt of God. For howsoeuer the wayes of repro­bates doe please themselues, yet the Lord tri­eth the heart sayth Salomon, Pro. 21.2. This exquesite ballaunce of GOD causeth by his triall, that none canne boast himselfe that hée hath a cleane heart. Therefore the Apostles words hath this meaning, that then we come onely with a quiet conscience into the sight of God, when béeing of a sound purpose in our selues, wée bring with vs the witnesse of a ryght and good heart. That saying of Paule is indéede true: That we haue en­traunce to GOD with boldnesse by faith, which resteth vppon the grace of GOD. Ephes. 3.12. Agayne, that by fayth we haue peace, that our consciences maye bée quyet before God. Rom. 5.1. But betwixte these [Page 62] sentences there is no oddes. For Paule shew­eth the cause of boldnesse: but Iohn onelye maketh mention of an inseparable accident, which is necessarily anexed, though it bée not the cause. Yet héere ariseth a greater hard­nesse, because there séemeth no assuraunce to be left in the whole worlde. For who is there to bée founde whome his heart cannot accuse in anie thing? I aunswere, that the godlye are so reproued, as they together doe ease themselues: for it is indéede necessarye, that they shoulde inwardly be touched effec­tually with their sinnes, that feare maye in­struct them to humilitie: but by and by they flye to the sacrifice of Christ, where they haue assured peace. Albeit the Apostle doeth saye that they are not accused in anie other sence, because howsoeuer they acknowledge themselues to fayle in many things, yet they are releeued with this testimonie of consci­ence, because they doe truelye and from the heart feare God, and desire to submit them­selues to his righteousnesse. Whosoeuer are indued with this godly desire, & in the meane time knowe that theyr indeauours, howe much so euer they want of perfection, doe yet please GOD: are worthely sayde to haue a [Page] quiet and peaceable heart: because there is no inward pricking, which should disturbe their quiet chéerefulnesse.

22 And if we shall aske any thing. Be­cause assured trust and calling vpon God are things ioyned together: euen as before he had taught that an euill conscience was contra­rie to assurance: so now he sheweth, that god cannot be called vppon, but of them which feare him and worship him a right in a pure heart. This latter foloweth of the first. Ther is another generall principle of Scripture, That the wicked are not heard of God, but rather that there sacrifices and prayers are abhominable. Therfore the way is héere shut vp against hipocrites, least they should rush into the presence of God with his contempt.

In the meane time he dooth not intende that a good conscience must be brought, as if it did great acceptation to our praiers. Woe be vnto vs if we leane vnto workes, which haue nothing in themselues but matter of trembling. Therefore the faithfull come to the throne of God, no other waies then tru­sting in the mediation of Christ.

But because the loue of God is euer ioy­ned with faith, to the end that y ^e Apostle may the more dazle the hypocrites, he depriueth [Page 63] [...]hem of this singuler priueledge, which God [...]ouchsafeth his children: that is least they [...]hould thinke to haue entrance to God with [...]heir praiers. When he saith, Because wee keepe his commandements, he dooth not mean that our confidence in praying is grounded vpon our workes: but this onely he vrgeth, that godlinesse and the sincere worshippe of God cannot be seperate from faith. And it ought not to séem absurd that he vseth a cau­sall note, albeit he dooth not reason of y ^e cause: for an inseperable accident vseth sometimes to be put for the cause. As if one should saye, because the Sun at noonetide doth shine a­boue vs, that there is then more heat, yet it dooeth not followe, that heate ariseth of the light.

[Page]23 ANd this is his commandement. A­gaine he applieth a generall sen­tence to his purpose. The effect is, that wée are at such disagréement with God, that wée are driuen from his presence, excepte we are knit together by brotherly loue among our selues. Albeit he dooth not héere commende loue alone, as before: but he ioyneth it as a companion and handmaide of Faith. The schoolemen depraue these wordes with theyr own deuices: as if we obtained fréedome to pray, partly by faith, and partly by works. Wher Iohn requireth this to the right man­ner of praying, that we kéepe the commaun­dements of God: and after teacheth, that this perfourmaunce standeth in faith and Loue, they gather that the assurance of praying. must be gathered of these two. But I haue sundry times already shewed, that héere is not handled from whence or by what means men get this vnto themselues, that they dare call vpon God. For héere the question is not of the cause or dignitie, Iohn onely sheweth, that God vouchsafeth the honour and priui­ledge of his conference to none but to his children, and those that indéede are regene­rate by his spirite. Therfore this is the course [Page 64] of spéech, where the reuerence and feare of God doth not beare the swaie, it cannot be y ^e God shuld heare vs. But if our purpose be to obey his precepts, we must consider what hée commandeth. But he doth not separate fayth from loue: but he requireth each of vs as if it were in one fellowship. And this is the rea­son why he hath put Commandement in the singular number. But this place is verie ex­cellent: because he sheweth as plainely as briefly, wherein consisteth the whole perfecti­on of an holy lyfe. There is no cause why we shuld alleadge hardnesse, when God doth not carie vs about by long by walks: but setteth down vnto vs simple and in one word, what pleaseth him. Adde moreouer, y ^t in this short­nesse there is no darknesse, bicause he sheweth vs plainly y ^e beginning & end to liue wel: and because héere is onely mention of brotherly loue, passing by y ^e loue of God: the reson is (as we haue sayd els where) y ^t brotherly loue, as it issueth from the alone loue of God, so is it a certaine and true proofe thereof.

In the name of his son. The name hath respect to y ^e preaching: & this relation is to be noted, because few vnderstād what it is to beléeue in Christ. By this spéech is easie to gather, y ^t this onely is a true faith which imbraceth Christ [Page] for such a one as he is preached in the Gospel. Whereon also it commeth to passe, that there is no fayth without Doctrine: as Paule also teacheth, Rom. 10.14. And this also together is to be noted, that y ^e Apostle includeth faith in the knowledge of Christ. For he is y ^e liue­ly image of the father, and in him are hid all the treasures of wisedome and knowledge. Wherefore so soone as euer we decline from him, wée canne doe nothing but wander in errour.

23 He that keepeth his commaundements. He confirmeth that which he had sayd before. That the fellowshippe which we haue with God is manifest by that meanes, if we loue one another. Not that the fellowshippe be­ginneth there, but because it cannot be idle, and without his effect, whersoeuer it doth be­gin to haue a being. And he proueth that by a reson annexed: because God doth not abide in vs, except his spirit doe dwell in vs. But his spirit wheresoeuer he is, it is of necessitie that he shew forth his force & power in wor­king. Whence it is easie to gather, that no o­ther remaine in God and are vnited vnto him, except such as kéep his commandements. When therfore he saith: And in this we know. And, the note of coupling together, for that it [Page 65] is put for the rendering of a cause, is as much as, for, or because. But y ^e circumstaunce of the present cause must be weighed. For al­beit this sentence agrée in words with that of Paule Rom. 8.15. where he saith, that the spi­rite beareth witnesse in our hearts, that wée are the Children of God, and that by him we crye Abba Father: yet in the sense there is some difference. For Paul speaketh of the as­suraunce of frée adoption, which the Spirite of God sealeth vp in our heartes: and Iohn héere hath respect to the effects, which the spi­rite dwelling in vs, dooth bring foorth. As Paule also himselfe, when he saith, that they are the Children of God, which are ledde by the Spirite of God. For there also he dispu­teth of the mortifieng of the flesh and new­nesse of life.

This is the effect, that thereby it is ma­nifest whether we are the Children of God, if his Spirite doo rule and gouerne our life. In the meane time Iohn teacheth, whatsoe­uer good workes is in vs, that it commeth from the grace of the Spirite: and that this Spirite is not gotten by our own righteous­nesse, but is fréely giuen vnto vs.

HE commeth againe to the for­mer doctrine which he had han­deled in the seconde Chapter. For manye, as vseth to bée done in newe matters, did a­buse the name of Christ to spredde their errors. Others professed Christ but in halfe parte. In the meane time, while they had place amongest those of the house­holde, they had y ^e more abilitie to do harme: Especially Sathan himselfe, tooke occasion to disquyet the Church in Christ himselfe. For [Page 66] hee is the stone of offence, whereat all must néedes stumble, which holde not the playne waye, as God hath set foorth the same vnto vs.

Further, this whole reason of the Apostle standeth on thrée members. For first he shew­eth the euill, whence daunger came to the faithfull, and by this meanes he exhorteth them to take héede. Hée setteth downe the manner of héede taking, that they iudge be­twéene spirites. And this is the second mem­ber. At the last he sheweth one speciall from whence was their greatest perill. Hée forbid­deth therefore to heare them, which deny that the sonne of God is manifested in the flesh. Now let vs handle euery one in order. And albeit this reason followeth in the text, That many false Prophets haue gone out into the world, yet it shall be good to begin there. For this sentence containeth a profitable admoni­on: because, if euen at this time Sathan had filled many, which shoulde spread their false­hoods vnder the name of Christ: the like ex­ample ought not to discourage vs at this daye. For this is the perpetuall state of the Gospell, that Sathan busily goe about to in­fect and to corrupt the puritie thereof by di­uers errours.

This our age hath brought forth certain hor­rible monsters of sectes. By occasion where­of many stand amazed, & not knowing whe­ther to tourne them, doo cast away all care of godlinesse. For they finde not any more spée­die way to ridde themselues from the daun­ger of errour. That is altogether foolish: for in flying from the lyght of the truth, they cast themselues willyngly into the dungeon of errours. Wherefore let this cleaue fast in our mindes, that there haue bene false Pro­phets immediately since the Gospell hath be­gun to bée published. And let this doctrine also arme vs against that offence. The aun­cientnesse of errours holdeth the most as if it were so bounde, that they dare not goe out thence. But Iohn sheweth héere, the deadlye daunger of y ^e Church, That if euen then de­ceiuers were mixed with the Apostles, and other faythfull Teachers, what meruayle is it, if the doctrine of the Gospell long ago be­ing oppressed, many corruptions be spread a­brod in the worlde? There is therefore no cause why antiquitie should hinder vs, that we should the lesse fréely discerne the truth from falshood.

1 Beleeue not euery spirite. Many as is sayde when the Church is vexed with dis­cords [Page 67] and contentions, being amazed, departe from the Gospell. But the Spirit prescribeth a farre other remedie: that is, that the faith­full receiue not any doctrine without choyce. We must therefore take héede, least being of­fended with varietie of opinions, we re­nounce the teachers together with the worde of God. But let this moderation suffice, that all are not to be heard a lyke.

The name of y ^e Spirite, I take to be by a Metonimia for him that boasteth, that he is indued with the gifte of the spirite, to vnder­take the office of a Prophet. For when it is graunted to no priuate man that he speak in his name, nor is there credite to be giuen to them that speake, but so farre as they are the instruments of the holy Ghost: the more au­thoritie the Prophets should haue, God ador­neth them with this title, as if hée shoulde take them out of the common sort of men.

They therefore were called Spirites, which onely giuing their tongues to the Oracles of the holy Ghost, did after a sort beare the per­son of his ministerie: they set foorth nothing of their owne deuising, nor came they forth in their owne name.

And héeretoo belongeth so honourable a ti­tle, least any thing might faile of the reue­rence [Page] of the worde of God, for the contempt of the minister. For God alwaies wold haue his word receiued from the mouth of men, no other waies, then if he himselfe had plain­ly appeared from heauen.

Héere Sathan hath crept in as a meane: and when he fained in false teachers to adul­terate y ^e word of God also gaue them a name vnder which, they might the better deceiue. So the false Prophets vsed alwayes proudly and with ful mouth to arrogate to thēselues whatsoeuer honour God had bestowed vpon his seruants. And the apostle séemeth to haue vsed this name, least they might deceiue vs with their false pretences, which falslye pre­tende the name of God: euen as we sée at this daye very many to be amazed with the bare name of the church, that they had rather auowe themselues into the eternall destruc­tion of the Pope, then to take from him any or the least part of authoritie.

Therefore this graunting is to be noted. For the Apostle coulde haue sayde, that eue­rie one is not to bée beléeued: but because false teachers did so belye the title of the spi­rite, he so leaueth the same vnto them, that together hée sheweth that it is friuolous and triflyng, excepte they doo indéede perfourme [Page 68] what they pretende, and that they are to be accounted as fooles, who being amazed at the very noyse of an honourable title, dare not inquire of the matter.

Prooue the Spirites. Because all Prophe­cies be not true, the Apostle sayth héere that they must be brought to the trial. And he spe­keth not only to the whole body of y ^e church: but also to euery faythfull man. But it is as­ked whence we haue such a discretion? They which aunswere, that the worde of God is a rule whereby euerye thing must bée tryed, which men doo publikely set foorth, they nei­ther saye nothing nor the whole. I graunt that doctrines are to be proued by the worde of God: but except the spirit of wisedome be present, it will lyttle or nothing profitte to haue the worde of God at hande, whose in­terpretation we shall not knowe. Euen as, for example, golde is tryed in the fire, and with the touch stone: but of them that haue skill. For vnto the vnskilfull, neyther the touchstone nor y ^e fire can be profitable. Ther­fore that we may be fit iudges, it is néedfull that we be indued with the spirite of discre­tion. And because the Apostle shoulde com­maund vs this in vayne, except we had po­wer to discern, it is for a certaintie to be held [Page] that the godly shall neuer be destitute of the spirite of wisedome, so farre as shall be expe­dient, so that they aske it of the Lord. But so then y ^e spirite shal lead vs to a true discer­ning, if we submit all our senses to y ^e word. For it is (as is sayd) like vnto a touchstone: yea, it ought to be of much more price vnto vs: because that onely is true doctrine which is taken from thence. But héere ariseth a hard questiō: because if euery one haue right and abilitie to discerne, there can neuer any certaintie be determined: but rather y ^e whole state of Religion shall be vncertaine. I aun­swere, that there is a double triall of Doc­trine, priuate and publyke. Priuate, wherby euery one dooth establish his owne faith, that he may rest safely in that doctrine, which hée knoweth to haue come from God. Neither shall consciences finde other where safe and quiet resting place then in God.

The publyke tryall belongeth to the com­mon consent and good of the Church. For be­cause there is perill least phantasticall men shuld rise vp, which might rashly boast them selues, that they wer indued with y ^e spirit of God: this remedie is of necessitie, that the faithfull come together, and séeke the meane of an holy and pure consent.

But séeing that that olde Prouerbe is too [...]rue, How many heads, so many wits: it is certaine that this is the singular worke of God, that al ouerthwarting béeing mastred, he maketh vs to thinke all one thing, and to grow into an holy vnitie of faith. And wher­as vnder this pretence whatsoeuer thinges are at anie time decreed in counsailes, y ^e Pa­pistes will haue to be taken for true Ora­cles, because the Church did once proue them to be of God: that is too childish. For howso­euer that be an ordinarie waie to séeke a con­sent, to gather a godly and an holy counsell, where the controuersies out of the worde of God may be determined: yet God hath ne­uer bound vs to the decrées of euerie counsel. Nor yet so soone as an hundred or moe Bi­shops are come together into one certayne place, it by and by followeth that they haue rightly called vpon God, and asked at his mouth what was y ^e truth: yea, ther is nothing more apparaunt, then that they haue often gone a side from the sincere worde of God. Therefore héere also ought the triall which the Apostle prescribeth to be of force, that the spirits might be tried.

2 In this knowe ye. He annexeth a spe­cial marke, whereby one may better discerne [Page] true Prophets from false. Albeit he héere one­ly repeateth that we had before, that is, that Christ as he is the marke wherto true faith nimeth, so he is the rocke at whom all Here­tikes doe stumble. Therefore so long as wée remaine in Christ, the matter is safe: but when we goe aside from him, faith is pery­shed, and all truth is made voyde. But, wée may remember what this confession contay­neth. For when the Apostle saith, that Christ is come: hence wée gather that hée was with the Father before: whereby is shewed his eternall Deitie. When hée sayth, That hee is come in the flesh: hée signifieth that in put­ting on the flesh, hée is made a very man, of the same nature with vs, that hée might bée our brother, saue that hée was frée from all sinne and corruption.

Finally, when hée sayth hée is come, wée must consider the cause of his comming: for hée is not sent of his Father in vaine. Héere­vppon dependeth the office and power of Christ. Therefore euen as the olde Here­tikes haue erred from this faith, partlye de­nying the diuine nature, and partlye the hu­mane nature of Christ: euen so doe the Pa­pistes at this daye, albeit they doe confesse [Page 70] Christ to bée GOD and man, yet they hold [...]ot this confession which the Apostle requy­ [...]eth, because they spoyle Christ of his pow­ [...]r and authoritie: for when they haue esta­ [...]lished theyr frée will, theyr merites of [...]orkes, theyr fained worshippes, satisfac­ [...]ions, and the supportations of Saintes, [...]owe small a remainder is lefte to Christ? This therefore meaneth the Apostle, sée­ [...]ng that the knowledge of Christ compre­ [...]endeth in it selfe all the Doctrine of god­ [...]ynesse, therefore we must fixe and cast our eyes thether, least wée bée deceiued. And in truth Christ is the ende of the lawe, and the Prophettes. Neither learne wée anye other thing by the Gospell, then his power and grace.

2 And this is the Spirite of Antichrist. This the Apostle addeth, to the ende that hée maye make the sleyghtes which seduce vs from Christ, to be the more detestable: For wée haue sayde that the Doctrine of the kingdome of Antichrist, is vsuall and well knowen: that the faythfull béeing admony­shed of the dispearsion of the Church which was to come, might carefully take héede to themselues.

They did therefore worthelye abhorre th [...] name as infamous and vnluckie. Now [...] the Apostle saith, they are members of thi [...] kingdome, whosoeuer withdraw frō Christ▪ But he sayeth that the spirite of Antichri [...] should come and was now in the worlde, in a diuerse meaning. For he meant that he was then in the world alreadie: because the my­sterie of his wickednesse beganne to worke. 2. Thes. 27. And yet because that the truth of God was not as yet ouerwhelmed with false and vntrue assertions, superstition had not yet preuailed to y ^e corruption of the worship of God, the worlde had not yet falne from Christ by a wicked distrust, the tyrannie set against the kingdome of Christ, did not yet manifestly shew it selfe: therefore he saith y ^t he was to come.

4 You are of God. He had spoken of one Antichrist: now he maketh mention of moe, [...]ut the plurall number is referred to the false Prophets, which euen then had come a­broad, before the head was extant. Further, the purpose of the Apostle is, to giue courage to the faythfull, that they might resist the de­ceiuers strongly & without feare. For much chéerefulnesse faileth, when there is striuing with a doubtfull successe. Further, it myght cause the godly to feare, because that when y ^e kingdome of Christ was scarce sprong vp, they sawe the enimyes euen then readie pre­pared to ouerwhelme it. Therefore howsoe­uer they must striue, he yet sayth, that they haue ouercommed: because they shall haue an happie issue. As if he should haue sayde, y ^t in the middest of the conflict they are with­out daunger, because they shall preuaile. And this doctrine ought to bée caryed further. For whatsoeuer striuings we indure against the world and the flesh, yet it is ioyned with a sure victorie. Indéede sharpe and harde con­flicts remaine for vs, and one followeth after another: but because we fight in the power of Christ, and are prepared with the armour of [Page] God, in striuing and labouring wée get th [...] victorie. As much as belongeth to the circumstaunce of this place, it is an excellen [...] consolation, that with whatsoeuer sleyghte [...] Sathan set vppon vs, yet wée shall stand i [...] the truth of GOD. But the reason that hée addeth straight way, is to bée noted: because he is greater, y ^t is strōger which is in vs, thē he that is in the world. For that is our infir­mitie, that before wée ioyne battayle with the enimie, we are readie to faint. For wee are euen wrapped in ignoraunce, and there­fore set forth to all sleyghtes: and Sathan is excéeding cunning to deceiue. If wée in­dure for one day, yet a doubtfulnesse créepeth vpon our minds, what shall come to passe to morrowe: and so we are alwaies doubtfull. The Apostle therefore sheweth that wée are strong, not in our owne strength, but in the power of God. Whervpon he gathereth, that we can no more be vanquished, then god him­selfe, who hath armed vs to the ende of the world with his owne power. And in our spi­rituall warrefare this cogitation must bée setled in our hearts, that we should vtterlye be vndone, if we shoulde fight in our owne strength. But because that when we doe no­thing god confoundeth the enimies, the victo­rie [Page 72] is most certaine.

5 They are of the worlde. This is no small comfort, that they which dare incoun­ter with God in vs, are onely strengthened with worldly helpes. Further, the Apostle vnderstandeth the worlde, as Sathan is the Prince of it. Together is added another com­fort, when he saith, that y ^e world imbraceth in false Prophets, that which it doth acknow­ledge for their own. We sée how great y ^e rea­dinesse of man is to vanitie. Therefore false doctrines easilye enter by and by, and spread farre and wide. The Apostle denyeth that there is cause why wée shoulde therefore bée troubled: because there is nothing newe or vnwonted, if the world which is whole a lier, doe willingly heare a lie.

6 Wee are of GOD. Albeit this agréeth vnto all the godly: yet properlye it belongeth to the true and faithfull ministers of the Gospell. For the Apostle by the assu­raunce of the Spirit reioyceth, that hée and his fellowes doe sincerely serue GOD, and that they haue receyued of him whatsoeuer they deliuer. It maye also bée that the false Apostles maye boast themselues of the same, (as it is theyr manner vnder a masking vi­sour, as it were of GOD, to deceyue:) [Page] but faithfull teachers differ much from them which speake nothing of thēselues in words, that they doe not performe in déede. Yet wée must alwayes remēber what cause he hand­leth héere. There was a small number of the godly: & vnbeléefe almost possessed all things: few did truely cleane to the Gospell: y ^e grea­ter part was prone to errour. Hence came the occasiō of offence: which that Iohn might méete withall, he biddeth vs be contented w ^t the fewnesse of the faithfull: because all the children of God doe giue honour to him, and submit themselues to his doctrine. For the contrarie member he opposeth immediatlye after, that They which are not of God, heare not the pure doctrine of the gospell. By which words he signifieth, that that great multi­tude, to whome the Gospell tasteth not, dooe not therefore heare the approued and lawful seruaunts of God, because it is a stranger to God himselfe: and that therefore nothing is diminished from the authoritie of the Gospel, while it is reiected of many. But to this doc­trine is anexed a profitable admonition, that by the obedience of faith we proue our selues to be of God: There is nothing more easie, then to boast that we are of God: and therfore there is nothing amongst men more cōmon. [Page 73] As the Papists at this daie do proudly boast that they are the worshippers of God: and in the meane time they doo no lesse proudly cast aside the word of God. For albeit they coun­terfait that they beléeue the word of God: yet when it comes to the point, they haue theyr eares shut. But this is the onely testimonie of the feare of God, to reuerence his worde. And y ^e excuse which many vse to pretēd hath héere no place. That they therefore flye from the doctrine of the gospell, when it is set forth vnto them, because they are not able to iudge. For it cannot be but y ^e hée know God in his worde, whosoeuer feareth him, and obeyeth him from his heart. If anie obiect, that ma­ny of the elect doe not by and by come to the fayth, yea, that they doe verie frowardlye kicke against it at the first. I answere, that at that time they are not in our iudgement, to bée taken for GODS children. But, this is a marke of one that is a reprobate, when hée doeth obstinatly reiect the truth. It is also to bée noted by the waye, that that Hearing, whereof the Apostle maketh menti­on, is vnderstoode of the inwarde and earnest hearing of the heart, which standeth in faith.

In this wee knowe. The Relatiue In [Page] this, contayneth the two members afore, as it hée should saye, that thereby truth is know­en from falsehoode, because some speake from God, some of the worlde. And whereas by the Spirit of truth and errour, some thinke that the hearers are noted: as if he shoulde saie, that they which giue themselues to bée seduced of the deceiuers, are borne to errour, and haue in them the séede of lying: and that they which consent vnto the worde of GOD, are shewed by this testimonie to be true: I doe not allowe of it. For when the Apostle héere taketh a Metonimia of the Spi­rite, for the teachers and Prophettes, I take it that he meaneth nothing else, then that the tryall of the Doctrine is to bée reduced to these two, whether it bée of God, or of the worlde. Yet in so speaking hée séemes to say nothing. For it will bée easie for euerye one to except, that hée speaketh not but from God. So at this daye, the Papistes boast with an emperiall pride, that all their deuy­ses are the Oracles of the Spirite. Nor so much as Mahomet but hée giueth out that hée receiued his dotages from no other wher, but from Heauen. And also the Aegyptians forged, that those stinking dotages where­with they besotted themselues and others, [Page 74] were reuealed vnto them from Heauen. But I answere, that we haue the worde of God, which before all things we must aske coūsel at. Therefore when deceiuable Spirites pretend the name of God, it is good to search by the Scriptures, whether the matter be so or not. So that we adde a godly indeauour with humilitie and modestie: the Spirit of discreation will bée present, which maye ex­pound himselfe speaking in the Scriptures, as a faythfull interpreter.

7 HE cōmeth again to y ^e exhortatiō, which he handleth almost in all this Epistle. We said it was mixed w ^t the doctrine of faith [Page] and exhortation to loue. Hée so continueth in two heads, that from one he goeth imme­diatlye to the other. When he commendeth mutuall loue, he doeth not meane that wée haue done al our dutie if we loue our friends againe, because they loue vs? But because he speaketh in common to the faithful, he might not speake other wayes, then that they might loue one another. He confirmeth this sentence by a reason aleadged sometimes al­readie: that is, because no man shall approue himselfe to be the childe of GOD, except hée which loueth his bretheren: and because the true knowledge of God worketh in vs of ne­cessitie the loue of God. Hée opposeth also af­ter his manner the contrarie member, That there is no knowledge of God where loue is not in his strength. And hée taketh a gene­rall principle, because God is loue: that is, because his nature is to loue men. I knowe that manye doe subtillye playe the Philoso­phers: and especially that the olde writers haue abused this place, that they might proue the Godhead of the Spirit. But the simple meaning of the Apostle is: Because God is the fountaine of loue, that this affec­tion floweth and is powred out from him, wheresoeuer his knowledge commeth.

Lyke as before hée called him lyght, because there is nothing darke in him, but rather hée lyghteneth all with his brightnesse. Hée speaketh not therefore héere of the béeing of GOD: but onelye sheweth what a one hée is to bée perceyued of vs. But, there are two thinges to be noted in these wordes of the Apostle, that this is the true know­ledge of GOD, which doeth regenerate vs and frame vs a newe, that wée maye become newe creatures: then that it cannot bée, but that it make vs conformable to GOD. Let goe therefore that foolishe in­uention of faith vnformed: because if anye man separate faith from loue, he doeth euen as if one should goe about to take heate from the Sunne.

9 In this hath appeared. By manye other witnesses also wée haue the loue of GOD towardes vs approoued. For if it shoulde bée asked why the worlde was cre­ated, why wée are placed in it to holde the Lordshippe of the Earth, why wée are pre­serued in this lyfe, that wée maye inioye in­finite and innumerable blessinges, why wée are created to the hope of a better lyfe, why wée are indued with light and vnderstand­ing? there canne bée shewed no other cause [Page] of all these, then the frée loue of GOD to­wardes vs. But the Apostle chooseth the prin­cipall witnesse in this place, and that which farre excelleth all others. For this loue of God was not onely infinite, that hée spared not his owne son, that by his death he might restore vs to lyfe: but the goodnesse is more then meruailous, which ought to rauish our mindes with admiration. Christ therefore is such an excellent and singular agréement of the loue of God towards vs, that so oft as we behold him, he doeth plainelye confirme this doctrine vnto vs, that God is loue. That he calleth him Onely begotten, it serueth to amplification. For in that he sheweth more cléerely, howe entirely he loued vs, in that he gaue his onely sonne to death for our sake. In the meane time hée that is one sonne by nature, maketh manye by adoption and grace: Euen whome so euer hée grafteth into his bodye by fayth. Hée sheweth the ende why Christ was sent of his Father, that wée might liue in him. For without him wée are all dead. But at his comming, he brought lyfe vnto vs. And except our own vnbeléefe doe hinder, we féele this effect of his grace in our selues.

10 In this is loue. Hée setteth forth the [Page 76] loue of God more largely by another reason: that is, because hée gaue his sonne for vs, what time wée were enimyes: as Paule al­so teacheth, Rom. 5.6. But hée vseth other wordes, that GOD béeing prouoked by no loue of men, hath loued them freelye of his owne accorde. By which wordes hée meant to teach, that the loue of God towardes vs was without deseruing Albeit the meaning of the Apostle is to set God before vs to fol­low: yet the doctrine of faith is not to be neg­lected, which hée ioyneth together. God hath loued vs fréely, why? because we wer sinners or euer wée were borne: then because in this corruption of our nature we haue an heart that is tourned from him, and is not inclina­ble to right and holy affections. If the sub­tiltie of the Papistes shoulde haue place, that euerye one is elected of GOD so farre as he foreséeth him worthye of loue: this Doctrine shoulde not stande, That hée lo­ued vs first. For then our loue towardes GOD shoulde haue the first place by or­der, although that it shoulde bée the last in time. But the Apostle doeth take a graun­ted Rule of the holye Scripture, which these prophane Sophisters doe not knowe, that wée are borne so wicked and corrupted, [Page] that then is as it were bred in vs an hatred of god, that we desire nothing but that which doth displease him, that euery affection of our flesh doth holde continuall warre with his righteousnesse.

And hee sent his sonne. Therefore Christ with all his benefites is proceeded vnto vs, from the alone goodnesse of God, as from a fountaine. And as it is néedfull for vs to knowe this, that therefore we haue saluati­on in Christ, because our heauenlye Father hath loued vs of his own accord: so when we are to séeke the sound and full assuraunce of the loue of God towards vs, it is conuenient that we looke no where but vpon Christ.

Wherefore they dote to their owne destruc­tion, whosoeuer passing by Christ, doe seeke what is determined of them in the secrete counsaile of God. Further, he sheweth again the cause of the comming of Christ, and his office, when he sheweth that he was sent ther­fore, that he might be a propitiation for our sinnes. And indéede we are first taught by these wordes, that we were all straungers from God by sinne, and that this separation remaineth, vntil Christ come in betwixt, who may reconcile vs. Secondly, we are taught, that this is the beginning of our lyfe, [Page 77] that God being pacified by the death of his son, receiueth vs to fauour. For in that that [...]he is called A reconciler, this properly belon­geth to the sacrifice of his death. We perceiue then, that this belongeth onely to Christ, that he put away the sinnes of the world, and so take away the hatred that was betwixt vs and God. But héere may arise some shew of contrarietie. For if God did loue vs before that Christ did offer himselfe to death for vs, what néede was there of a newe reconcilia­tion? So the death of Christ might séeme su­perfluous. I aunswere, when Christ is sayd to reconcile his Father to vs, that this is re­ferred to our capacitie. For as we are guyl­tie of euill in our selues, we cannot conceiue God but to be angrie and deadlye displeased, vntill Christ abolish sinne by his death, vntil he deliuer vs with the price of his bloud from death. Againe the loue of God requireth righ­teousnesse. Therefore, that we may be assu­red that we are beloued, it is of necessitie that we come to Christ, in whom onely wée finde righteousnesse. Now we sée the varie­tie of speaking, which is vsual in Scripture, according to diuers respects, that it is apte and most fitly profitable to faith.

God did therefore put his sonne betwixt, [Page] to reconcile himself vnto vs, because he loued vs: but that loue was hidde, because in the meane time we were enimies to God, dayly prouoking his indignation. Then the feare and terrour of an euill conscience, didde take from vs all taste of lyfe. Therefore inasmuch as pertaineth to the féeling of our faith, God beginneth to loue vs in Christ. And albeit the Apostle doo héere intreat of the first recon­ciliation, yet let vs knowe, that this is the perpetuall benefite of Christ, that by putting away our sinnes, he might make God at one with vs. And this the Papists also in some parte doo graunt: but afterwards they lessen this grace, and almost bring it to nothing, in bringing in fayned satisfactions. But if men redéeme themselues with the price of works, then Christ shall not be an onely reconcile­ment, as he is called héere.

11 NOw the Apostle applyeth to his purpose, that which he lately spake of the frée loue of God: that is, that by the example of God he might exhorte vs to bro­therly loue As also Paule setteth Christ forth vnto vs who offered himselfe vnto his father a sacrifice of a swéete smell, that euery one of vs might bestowe our selues to our brethe­rens good Ephe 5.2. And Iohn dooth admonish vs, that our loue must not be for rewarde, when he biddeth vs loue our bretheren, as God loued vs. For that must bée repeated, That wée were loued fréelye. And in déede when wée respect our owne priuate commo­dite, or render to our friends & acquaintance lyke for lyke, it is certaynly selfe loue, and cannot bée accounted for true charitie, that of the Apostle is héere required.

[Page]12 No man hath seene God. The sam [...] words are had in the first chapter of the gos­pell ver. 18. But Iohn Baptist respecteth no [...] the same ende altogether in that place: for he onely sheweth, that God cannot other­wise bée knowen, then he hath manifested himselfe in Christ. The same doctrine the a­postle doth héere extend further, that we com­prehend the power of God by faith and loue, that we may know that we are his children and that he dwelleth in vs. Yet he first spea­keth of loue, when he sayth, That God dwe­leth in vs, if we loue one another: because it is perfect, that is, his loue truly approued in vs: as if he should say, that God dooth shewe himselfe to be present, when by his spirite he frameth our hearts to the loue of our brethe­ren. In y ^e same sense he repeateth that, which he had said once alreadie That we know by the spirite which he hath giuen vs, that h [...] dwelleth in vs. For it is a confirmation of the next sentence: because loue is an effect of the spirite. Therefore this is the effect, séeing loue is of the spirite of God, we cannot tru­ly and with a sincere heart loue our Brethe­ren, but the spirite showeth foorth his power. By this meanes he is testified to dwel in vs. Further God dwelleth in vs by his spirite.

Therefore by loue we shall proue that wée [...]aue God dwelling in vs. Againe, whosoe­ [...]er boasteth that he hath God and dooth not [...]oue the bretheren: by this one testimonie his [...]anitie is confuted, because he pulleth God [...]rom himselfe. When he saith, And his loue [...]s perfect, he taketh the note of coupling toge­ [...]her in stéede of a perticular causall. And the [...]oue of God may be taken two wayes: either wherewith we loue him, or which he inspi­reth into vs. That God hath giuen vs his spirite, and giuen vs of his spirite, is all to one effect, for we knowe that the spirit is gi­uen to euery one by measure.

14 And we haue seene. Now he ex­poundeth the other part of the knowledge of God, which we haue touched: that he com­municateth himselfe with vs in his Sonne, and offereth to be inioyed. Wherevpon it fo­loweth, y ^t he is perceiued of vs by faith. For héereto is the Apostles purpose, that we are so vnited to God by faith & loue, that he dwel­leth truly in vs, and by the effect of his po­wer dooth after a sort shew himselfe visible, which otherwise cannot be séene. When hée saith, We haue seene, and testifie: he setteth out himselfe and other Apostles: and he mea­neth not euerie séeing, but that which is ioy­ned [Page] to faith, whereby they acknowledged i [...] Christ the glorie of God: as also it follow­eth, That he was sent to be the sauior of the world, which knowledge procéedeth from the inlightening of the spirite.

15 He that shall confesse. He that re­peateth that generall rule, That we are vni­ted to God by Christ, and that we cannot bée ioyned to Christ, except God abide in vs.

And faith and confession, are put without difference in the same sense. For albeit that hypocrites doo most falsly bragge that they haue faith: yet the apostle dooth héere acknow­ledge none in the order of such as confesse, except such as doo indéede and from the heart beléeue

Further when he sayth, That Iesus is the Sonne of God, he comprehendeth the whole summe of faith in these fewe wordes. For there is nothing néedfull to saluation, which faith findeth not in Christ. But after he hath spoken in general, that men are so grafted in­to Christ, that Christ dooth ioine them to god, he addeth a reason, which they hadde séene themselues: that hée might applye the gene­rall sentence to them, vnto whome hée wri­teth.

Then followeth an exhortation, that they [Page 80] maye loue others, as they themselues are lo­ued of God. Wherefore this is the order, and this is the continuaunce of his speach, The faith of Christ causeth that God abideth in men. But we are the pertakers of this grace. Further séeing God is loue, no man can a­bide in him, except he loue his bretheren. Therefore it is good that loue doo raygne in vs, seeing God hath ioyned himselfe vnto vs.

16 We haue knowen and haue beleeued. It is, as if he shoulde haue sayde, Wée haue knowen by beléeuing. For such a knowledge is not had but by faith. But hence wée ga­ther, how much a wauering and doubtfull opinion differeth from Faith. Further, albe­it he goeth about in this place to applye the next sentence to the Readers, as I haue sayd alreadie, yet he defineth the substance of faith diuerslye. First hée had sayde, Whosoeuer beléeueth that Iesus is the sonne of God. And now he sayth, By Faith we know the loue of God towardes vs. Whereby it ap­peareth, that the fatherly loue of God is ap­prehended in Christ: and that they knowe not any thing at all in Christ for certaine, excepte it bée onelye such, as acknowledge [Page] themselues by his grace to be the children o [...] God. For therefore the Father doth set forth his sonne vnto vs, that he might adopt vs in him.

God is loue. It is as it were the lesse proposition in the syllogisme: because he rea­soneth from faith to loue, after this manner, God dwelleth in vs by Faith: but God is loue: therfore, wheresoeuer God remayneth, there loue must néedes flourish. Héerevpon it followeth, that loue is necessarily knit vnto faith.

17 THere are two mēbers of this speach: that then we are made pertakers of the diuine adoption, when we so resemble god, as children doo their father, and then that this boldnes is an incomperable good, because that without it, we are most miserable. Therefore in the first place he sheweth vpon [Page 81] what conditiō god hath imbraced vs in loue: and how in effect we inioye this grace which he hath giuen vs in Christ. Therefore the loue of god towards vs is héere to be vnder­stood. He saith it is Perfect, because it is pou­red out in full measure, and perfourmed so throughlye, as if it were absolute on all partes. But he affirmeth that there are none pertakers of this good, except such as béeing conformable vnto God, doo approue them­selues to be his Children. The argument therefore is of those things, which be ioyned together.

That we may haue boldnesse. Now he beginneth to shew the fruite of the loue of God towards vs: albeit he will afterwards shewe it more cléerely by the contrarie. But yet this is inestimable felicitie, that we dare stande boldly before God. For by nature we fly from the [...]ight of God, and worthely. For séeing he is the Iudge of the world, and our sinnes doo presse vs with guiltinesse, it is of necessitie, that together with God, death and hell come into our minde. Hence is the feare which I spake off, that men flye from God, as much as lyeth in them.

Iohn denieth that the faithfull are afraid, when there is mention made to them of the [Page] last iudgement: but rather to come bold and chéerefull to the iudgement seate of God: because they are assuredly perswaded of his fatherly loue. Therefore, so much hath eue­ry one profited in the faith, as he is rightlye prepared in minde to waite for the daye of iudgement.

As he is. By these wordes as I said al­readie, he dooth meane agayne, that this is requyred of vs, that we resemble the image of God. Such therefore as God is in heuen, such dooth he commaunde vs to bée in this worlde, that we may be accompted his chil­dren. For the image of God, when it doth ap­peare in vs, it is as a seale of his adoption. But so hée séemeth to place parte of our trust in workes. Therefore héere the Papists doo stroute themselues, as if Iohn denyed that trust, to haue an assured confidence of salua­tion by the alone grace of God, except works did helpe together. But they are deceiued in that, that they weigh not that the Apostle dooth not héere fetch his Argument from the cause: but the place is of things ioyned to­gether.

And wée willinglys confesse, that no man is reconciled to God by Christ, excepte [Page 82] together hée be reformed and made agréeable to the Image of God: and that they are so conformable, that they cannot bée seperated the one from the other. The Apostle there­fore sayth this most fitlye, for he dooth driue all them from the assuraunce of Grace, in whome there is not séene any lykenesse of God. For it is most certayne that suche are vtterly straungers to the Spirite of GOD, and to his sonne Christ.

Neyther also doo we denye, that the new­nesse of lyfe auayleth to the confirmation of an assuraunce: but that I may speake so, that it be taken as a seconde helpe. But in the meane time it behooueth vs to bée grounded vpon onely grace. Neyther indéede other­wayes shoulde Iohns doctrine agrée with it selfe. For common experience dooth shewe, and the Papistes themselues are constray­ned to graunt, that there is alwayes a cause of fearfulnesse in the respect of workes.

Wherefore no man shal euer come with a quyet and perswaded minde to the iudge­ment seate of GOD, excepte hée deter­mine first with himselfe, and willynglye confesse that hée is of him euen freelye be­loued.

But there is no cause that any man shoulde meruaile, that y ^e Papists taste none of these things, séeing the miserable men knowe no faith, but that which is full of doubting. And further, that hypocrisie dooth ouer spred them with darknesse, least they should earnestlye bethinke, how fearfull is the Iudgement of God, where Christ is not present a media­tour. Others passe by the resurrection, as if it were a tale: but that we may goe foorthe glad and chéereful to méete Christ, it doth be­houe vs to haue our faith fixed in his grace a­lone.

18 There is no feare. Now by con­traries he commendeth the excellencie of that good: for he saith, that we are continuallye tormented, vntill God doo deliuer vs from that miserable torment, with the remedye of his loue towards vs. The effect is, séeing no­thing is more miserable, than to be vexed with continuall disquiet, that we attain vn­to this loue of God towardes vs being kno­wen, that we maye quietlye rest without feare. Whence appeareth, how singular a be­nefite it is, that God dooth vouchsafe vs wor­thy of his loue.

Further, of this doctrine he will imme­diately raise an exhortation. But before hée [Page 83] exhort vs to our dutie, he commendeth this guifte of God to vs, which by faith taketh feare from vs. I knowe that all this place is other waies expounded of many: but I re­spect what the Apostle meaneth, not what o­thers thinke. They saye, That there is no feare in loue: because when of our owne ac­cord we loue God, we are not constrained to his obedience by force and feare. Therefore, according to them, a seruile feare is héere op­posed to a voluntarie reuerence. Whence al­so is risen the distinction of seruile & childly feare. I grant indéed that that is true, when we willyngly loue God as a Father, that we are no more vrged with the feare of pu­nishment: but that doctrine hath no agrée­ment with this place. For the Apostle dooeth onely teach, that when the loue of God is perceiued and knowen vnto vs by Faith, peace is giuen vnto our consciences, leaste they be any more disquieted.

Yet it maye be asked, when perfect Loue casteth out feare: because being indued with some taste onely of the loue of God towards vs, we are neuer altogether delyuered from feare. I aunswere: that albeit that feare is not perfectly done awaye, yet when we flye vnto God, as vnto a quyet hauen, safe and [Page] frée from all daunger of shipwracke, fea [...]e is truly done awaye, because it giueth place to Faith. Therefore feare is not so cast out, but that it dooth mooue our mindes: but it is so cast out, that it maye not molest nor hinder our peace, which we perfectly obtaine by Faith.

Feare hath painfulnesse. Héere also the Apostle dooth set out the greatnesse of the grace whereof he speaketh. For séeing it is almost miserable condition to suffer continu­all torments, there is nothing more accep­table, then with a quiet conscience & peace­able minde, to present himselfe into the sight of God. Where others saye, that seruants feare, because they set before their eyes, pu­nishment and scourges, and doo not theyr dutie but constrained, it is nothing to the A­postles meaning, as is sayde alreadye. So in the nexte parte, when they [...]pounde, that he is not perfect in loue which feareth: be­cause he submitteth not himselfe willinglye to God, but would rather ridde himselfe out of bondage.

Which dooth not agrée with the text. For the Apostle dooth rather teach, that this is a mistrust, wheras a man fea [...]eth, that is, hath an vnquiet minde: because the loue of God [Page 84] béeing well knowen, dooth quiet the mindes.

19 THis word [Agappoumen] that is, we loue, may be read as wel in the indicatiue moode, as in the imparatiue, yet the former sense dooth farre better agrée. For the Apostle in my iudgement dooeth repeate the former sentence, because GOD dooeth preuent vs with frée loue, we doo yéelde vnto him our duetie: that he may straight waye gather that hée is to bée beloued in men, or the loue which we ought of duetye to yéelde vnto him, is to be testified by vs towardes men.

Yet if any man like the imparatiue moode, the speach shall haue the same sense, Because God hath loued vs fréely, let vs nowe loue [Page] him agayne. But that loue cannot be found, except it bring foorth a brotherly loue among vs. Therefore he sayth, that they doo lye, who bragge that they loue God, when as they hate theyr bretheren. But the reason which he addeth séemeth to be weak, for it is a com­parison of the lesse and the greater. If (sayth he) we doo not loue our brethren with whom we liue, much lesse can we loue God, who cannot be séene. There is a double exception at hande. For both the loue wherewith wée loue God dooth spring of Faith and not from sight, as it is 1. Pet. 1.8. And also there is a farre other respect to be had of God, then of men, because when as God dooth drawe vs of his great goodnesse to loue him, men are often worthie to be hated. I aunswere, that the Apostle (which no doubt ought to be a­mongest vs) dooth take héere as a thing con­fessed, that God dooth offer himselfe vnto vs in men, which doo expressely beare his I­mage: and that hée dooth requyre of vs that we performe those dueties towardes them which he himselfe doeth not stand in néed of, as we read in the Psalme. 16.1. My goodnes hath not reached vnto thée O Lord, my loue is towards the Saintes which are in earth. [Page 85] And truely the fellowshippe of the same na­ [...]ure, the vse of so many things, the mutuall [...]ommunication would intice vs vnto loue, [...]nlesse we were verie hard harted. But Iohn [...]eant nothing els, but that it is a deceitfull [...]oasting, if a man saye that he loueth God, [...]nd neglecteth his image which is before his [...]yes.

21 And this commaundement. A stron­ [...]er argument from the authoritie and doc­ [...]rine of Christ, for he doeth not teach of the [...]are loue of God: but commaundeth also to [...]ue our bretheren. Wherefore we must so [...]egin with God, that together there may be [...] proceeding vnto men.

1 BY another reason he confir­meth, that faith and brother­ly loue are things ioyned to­gether. For séeing God doth regenerate vs by fayth, it is of necessitie that wée loue him as a Father. But that loue comprehen­deth all his children. Therefore faith cannot bée separated from loue. The first sentence is, That they are borne of God, whosoeuer beléeue that Iesus is Christ. Where thou féest againe, that Iesus alone is sette forth to bée the scope of faith: euen as it findeth in him righteousnesse, and lyfe, and whatsoeuer good thing canne bée wished, and God who­ly. Wherefore this is the right waye to be­léeue, when wée direct our mindes vnto him. But to beléeue that hée is Christ, is to [Page 86] hope for from him; whatsoeuer thinges are [...]romised of the Messia. For indéede the bare [...]tle of Christ is not attributed vnto 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, righte­ [...]usnes and felicitie is promised by the Mes­ [...]ia: so at this daye all the same is more [...]léerely expressed in the Gospell. Therefore [...]esus cannot bée receiued as Christ, but that [...]aluation bée asked of him, séeing that to this [...]nde he is sent of the Father; and dayly of­ [...]ered vnto vs. Wherevpon the Apostle doth worthely pronounce all them to be borne of God, which doe truly beléeue: For fayth is [...]et far aboue the capacitie of the wit of man: [...]hat it behooueth vs to be drawen of the hea­ [...]enly Father vnto Christ: because that ne­uer anie of vs could of our owne indeauour ascend vnto him. And this is that which the [...]ame Apostle teacheth in y ^e first chapter of his gospel, That they are not borne of bloud, nei­ther of flesh, which beléeue in the name of the onely begotten. And Paul saith, y ^t we are not indued with y ^e spirit of this world, but with y ^e spirit which is of God, that we may knowe what things are giuē vnto vs of him, because neither eie hath seene, nor eare hath heard, [Page] nor vnderstanding conceiued what rewar [...] is laide vp in store for them that loue God but onely the spirite hath attained to that s [...] crete. Againe, forasmuch as Christ is giue [...] vnto vs for our sanctification, & doeth brin [...] also w ^t him the spirit of regeneration. Fina [...] ly, forasmuch as hée doth ingrafte vs into h [...] bodie: this also is another reason, wh [...] no man can haue faith vnlesse he be borne [...] God.

Doth loue him which is begotten. Augustine and certaine other of the olde writers did drawe this vnto Christ: but falsly. Fo [...] vnder the singular number the Apostle n [...] teth all the faithfull. And the Text doet [...] plainely shew, that he hath no other purpose but y ^t he may deriue mutuall loue towarde [...] the brethren from faith, as from y ^e fountaine. And the argument is taken from the com­mon order of nature. But he transferreth y ^t vnto God, which is séene in men. And it is to be noted, that the Apostle doeth not therefore speake of the faithfull onely, passing by them which are without, because they onely are to be beloued, and that no care or consideration is to be had of the other: but he doeth teach vs by this instruction to loue al men without exception, séeing he doth bidde vs to beginne [Page 87] [...]ith the godly.

2 In this we knowe. In these wordes [...]e briefly sheweth what is true loue, to wit, [...]hat which is referred vnto God Hetherto he [...]ath taught, that the true loue of God is no [...]here, but where the bretheren are loued al­ [...]o: because this is a perpetual effect. And now [...]e teacheth that men are loued aright, and in [...]rder, when as God hath the first place. And [...]his definition is necessarie. For it commeth [...]ften to passe, that we doe loue men without God, as prophane and carnal friendship doth [...]end to no other end, then to priuate commo­ [...]itie, or other vaine respectes. Therefore as [...]efore he vrged the effect, so now he vrgeth y ^e [...]ause. For his meaning is, that mutuall loue [...]e so had in account among vs, that God bée preferred. He ioyneth with the loue of God, the obseruation of the lawe: and worthely. For séeing we loue God as the Father and Lord, it cannot be but that reuerence bée ioy­ned with loue. Further, God cannot be sepa­rated from himselfe. Therefore séeing hée is the fountaine of all iustice and vprightnesse: it is necessarie that he which loueth him, doe frame all his affections to the obedience of righteousnesse. Therefore the loue of God is no idle thing. But we gather also out of this [Page] place, what is the true obseruation of the lawe. For if we obeye God in kéeping his commaundementes, inforced onely by feare, we are far of from true obedience. Therefore this is first, that our harts do auow thēselues vnto God in a frée reuerence: and then let the life bée framed vnto the rule of the Lawe. This is the meaning of Moses, Deu. 10.12. When in gathering the summe of the lawe, hée sayth: Israel, what doeth the Lorde thy God require of thée, but that thou loue him, and obey him.

3 His commaundements are not gree­uous. This is added, least the hardnesse (as it commeth to passe) doe disable or diminish our indeauour. For they which enter a godly and holye life with a chéerefull minde, and great zeale, and after hauing experience of their owne inabilitie, doe waxe slowe. Ther­fore Iohn that he maye stirre vp our indea­uours, denieth that the commaundements of God are gréeuous. But it may be obiected on the contrary, that we haue experience of a far other thing: and the Scripture doth also wit­nesse, that the yoke of the lawe is not to bée borne. Act. 15.10. The reason also is many­fest. For séeing the denying of our selues, is as it were an entraunce to kéepe the Lawe, [Page 88] shal we say that it is an easie thing for a man to deny himselfe? Yea rather, for as much as the lawe is spirituall, as Paul teacheth Rom. 7.14. & we are nothing but flesh, there must needs be a great strife betwixt vs & the lawe of God. I answere: that this hardnesse is not of the nature of the Lawe, but of the fault of our faith, which Paule also plainelye expres­seth: because after that he sayd that it is im­possible for the law to giue vs righteousnes, he by and by layeth the fault vpon the flesh. This answere doth very wel reconcile y ^e sen­tences of Paul and Dauid, which in shew doe séeme much to differ. Paul maketh the lawe y ^e minister of death he saith it worketh nothing but the wrath of God. 2. Cor. 3.7. y ^t it was gi­uen y ^t sinne might increase. Rom. 4.15. that it liueth that it may slaie vs. Rom. 7.10. and 13. Dauid contrarily saith, that it is swéeter vnto him then honnie, and more to bée de­sired then golde. Psalme. 19.9. Among o­ther praises thereof, hée setteth these, that it chéereth the heartes, it conuerteth vnto the Lorde, and quickneth. But Paule compa­reth the law with the corrupt nature of man. Hence is that greate conflict. But Dauid teacheth, howe they are affected whome God hath begotten agayne with his Spirite. [Page] Hence is that swéetnesse and delight, where­of the flesh tasteth not. Neither truely hath Iohn ouerpassed this distinction. For least a­nie should take this generally, that the com­maundements of God are not gréeuous, hée restraineth it to the children of God. Where­by he signifieth, that this is brought to passe by the power of the spirit, that it is not grée­uous vnto vs nor troublesome to obey God. Yet the question séemeth not as yet to be al­together answered. For the faithfull howso­euer they be gouerned by the spirit of God, yet they abide a hard cōbat with their flesh: and although they sweate, yet they scarce frame themselues vnto theyr duetie by the halfe part. Yea, rather being set, as it were betwéene the sacrifice & the alter (as the say­ing is) they doe almost faint vnder the bur­then. We doe sée how that Paule doeth sigh, that he is holden prisoner, and doth crie out that he is vnhappie, because he cannot serue God fréely. I aunswere, that the lawe is cal­led easie, forasmuch as being indued with he­uenlye vertue, we doe ouercome the desires of the flesh. For howsoeuer the flesh doth re­bell, yet the faithfull doe féele that they are delighted so much in no other thing, as that they maye followe God.

Moreouer, it is to be noted, that Iohn do­eth not speake of the bare law which contei­neth nothing besides the commaundements: but that he ioyneth with all the fatherlye kindnesse of God, whereby the rigour of the lawe is mittigated. Therefore séeing wée knowe that wée are mercifullye pardoned of the Lorde, if our workes doe not satisfie the lawe, that doth make vs a greate deale rea­dyer vnto obedience, as it is in Psalme. 130.4. There is mercie with thée that thou maist bée feared. Hence then is the easinesse of the kéeping the Lawe, that the faithfull staide vp by forgiuenesse, if in anye point they faile, doe not despaire. In the meane time the Apostle warneth vs, that wée must striue that wée may serue the Lord. For the whole worlde doeth stande agaynst vs, least wée shoulde goe forwarde whether God cal­leth vs. Therefore hée in effect shall kéepe the Lawe, which shall stronglye resist the world.

4 This is the victorie. Because hée sayd that all they which are borne of God doe o­uercome the worlde. Hée expresseth also the meane to ouercome. For it might bée as yet demaunded, whence is the victorie. There­fore hée placed the victorie of the whole world [Page] in faith. An excellent place: because although Sathan doe dayly giue harde and fearefull assaultes: the spirite of God pronouncing that we are without daunger, doeth encou­rage vs to striue stoutly, séeing feare is ta­ken awaie. And the time past is of more force, then the present, or the time to come. For he saith that he hath ouercome, that wée may bée euen so assured as though the eni­mie were now put to flight. It is true in­déede, that our warrefare lasteth all our lyfe, that wee haue daylye conflictes, yea, that wée haue euerie moment newe and sundrie bat­tails on euerie side w ^t the enimie, but because God doth not arme vs onely for one day, and faith also is not for one daye, but a continu­all worke of the holy Ghost. Wée are nowe no other wayes conquerours, then if wée had giuen the ouerthrow in the battaile. Neither yet doeth this trust bring retchlesnesse, but that we bée alwayes carefully bent vnto the battaile. For the Lord biddeth his to be assu­red in such sort, that yet he wil not haue them carelesse. Yea rather, he doeth therefore saye, that they haue ouercome, to the intent that they might fight the more couragiously and more stoutly. The name of the world is héere taken largely, for it comprehendeth whatsoe­uer [Page 90] is contrarie to the spirite of God. So the wickednesse of our nature is parte of the world, all lusts, all the sleightes of Sathan, and finally, whatsoeuer doeth drawe vs from God. In so plentifull a band of men, a great waight of the battaile lyeth vpon vs: and we should euen nowe before the conflict be ouer­come, and daily to be ouercommed an hun­dreth times, but that God did promise vs the victorie. But GOD on this condition doeth exhort vs to the conflicte, that first hée promiseth the victorie. But as this promise doth arme vs continuallye with the inuinci­ble power of God: so on the contrarie parte, it bringeth to nothing the strength of men. Neither indeed doth the Apostle héere teach, y ^e God doth onely helpe vs, that being aided by his help, we may be able to resist: but he pla­ceth the victorie in faith onely. And faith re­ceiueth frō another, whereby it maye ouer­come. Therfore they take from God y ^e which is due vnto him, which ascribe the victorie to their owne strength.

5 Who is he that ouercommeth the world? A reason of the former sentence, namely, that we therefore ouercome by faith, because wée borrowe strength of Christ. As also Paule sayeth▪ I canne doe all thinges in him [Page] which dooth strengthen mée. Phil. 4.13. Ther­fore hée in fine shall ouercome the diuell and the worlde, neyther shall hée yéelde vnto his owne flesh, who mistrusting himselfe, shall leane vppon the onelye strength of Christ. For by the name of faith, hée vnderstandeth a liuelye taking holde of Christ, which doth applie his strength and office vnto vs.

6 THis is hee which came. That our faith maye rest safely in Christ, hée sayth, that the whole substaunce of the [Page 91] shaddowes of the Lawe doe consist in him. Neither indéede doe I doubte but that hée dooeth allude to the olde rites of the Lawe in the wordes of Water and Bloud. Fur­ther, the comparison hath this purpose, not onely that we doe knowe, that the lawe of Moses is done awaie by the comming of Christ. But that we should séeke in him the fulfilling of those thinges which the ceremo­nies in times past did signifie. And although there were manye figures, yet the Apostle doeth note vnder these two the whole per­fection of holynesse and ryghteousnesse. For all vncleanenesse was washed awaye with water, that men should not come vnto God, but pure and cleane. In Bloud was the pur­ging and pledge of a full reconciliation with God. But the lawe did onely shaddowe by outward signes that which was to be perfor­med soundly and indéed by the Messia. Ther­fore Iohn doth fitly prooue that Iesus is the annoynted of the Lorde, promised before, be­cause he hath brought with him wherewith hée maye sanctifie vs in all pointes. And tru­lye touching the bloud wherewith Christ hath pacified GOD, there is no doubt but it may bée demaunded howe he came by wa­ter. For it is not probable that this is refer­red [Page] to Baptisme. Truly I thinke that Iohn doth héere expresse the fruit and effect of that thing which he declareth in the historie of his Gospell. For whereas there hée sayth, that water and bloud did issue out of the side of Christ, no doubt it is to bée accounted for a myracle. I doe knowe that some such thing doth naturally come vnto y ^e dead: but it came to passe by the determinate counsaile of God, that the side of Christ shoulde be a fountaine of bloud and water: that the faithfull might knowe that true cleannesse (whereof the olde Baptismes were figures) is assured vnto thē in him: that they might knowe also that it is fulfilled which all the sprinklings of bloud did in times past promise. Wherefore, this short diuision hath an excellent grace, be­cause it sheweth briefly whereto the olde ce­remonies did chiefly indeauour: to wit, that men béeing purged from defilings, and fr [...]d from all offences, might haue God mercifull, and might bée consecrated vnto him. Fur­thermore, that y ^e truth was shewed in Christ: because the lawe had nothing but the visi­ble shaddowes. Of which thing wée haue spoken more in the 9. and 10. Chapter to the Hebrewes.

It is the Spirite that beareth witnesse. In [Page 92] this member he sheweth howe the faithfull may féele that strength of Christ, namely, be­cause the Spirit doth certifie them: and least their faith should wauer, he addeth, that the full and sound assuraunce doth consist in the witnesse of the Spirit. For the Spirite is called truth, because the authoritie therof is vndoubted, and ought sufficiently to content vs.

7 There are three in heauen. All this hath bene left out by some, Hierome thinketh that that was done of malice rather then of error: and truely of the Latines onely. But séeing that neither indéede the Gréeke copies doe a­grée betwéen thēselues, I dare scarce affirme any thing: yet because y ^e the text doth run ve­ry well, if this part be added, & I sée that it is had in the best and most allowed copies: I doo willingly receiue it, & the sence shal be, y ^e god to the end he may more plentifully confirme our faith in Christ, doth by a thrée fold means witnesse, that we must rest in him. For as our faith doth acknowledge three persons in one being of God, so it is called vnto Christ by so many means, that it may rest it selfe in him. Whereas he saith that thrée are one, it is not referred vnto y ^e beeing, but rather vn­to the consent. As if he should saye, that the [Page] Father, and his euerlasting worde, and the Spirite, doe with one consent equallye ap­proue Christ. Therefore some bookes haue [Eis En] that is, Into one. But, although thou readest [En Eisen] that is, Are one, as it is in other Copies, yet there is no doubt, but that the Father, the Word, and the Spi­rite, are sayd to be one, in the selfe same sence, in which afterwards, Bloud, Water, and the Spirite. But whereas the Spirite, which is one witnesse, is twice rehearsed: the repetiti­on séemeth to be vnfit. I answere: Seing he doth witnesse diuersly of Christ, that a dou­ble place of witnessing is fitlye giuen vnto him. For the Father, with his euerlasting wisedome and the Spirite, doeth pronounce from heauen as by his absolute power, y ^t Ie­sus is Christ. Therefore in y ^e place the onely maiestie of his diuinitie is to be considered of vs: and bicause y ^e spirit dwelling in our harts is the earnest, pledge, and seale, to seale vp that decrée: by this meanes he speaketh a­gaine in earth by his grace. But because it may be, that all men will not receiue this reading: I will so expound those words that follow, as if the Apostle had named these on­ly witnesses on earth.

8 Are three. He applyeth nowe that [Page 93] sentence of water and bloud, to his purpose, namely, that they haue no excuse which refuse Christ: forasmuch as he hath prooued with sufficient strong and plaine witnesses, that it is he which was promised long before. For bloud and water, séeing that they are pledges and effects of saluation brought by him, doo truly witnesse that he is sent of God. Fur­ther the Holy Ghost is added as a third wit­nesse, whome notwithstanding hath the first place: because otherwise water and bloude shoulde haue issued without profit. For it is he which doth seale vp in our hearts the wit­nesse of water and bloud: it is he, which brin­geth to passe by his power, that the fruite of the death of Christ dooth come vnto vs: yea rather, that bloud being shed for our redemp­tion, dooth pearce euen vnto our soules: or, (that I may speake all in one worde) it cau­seth that Christ with all his benefits is ours. So Paule Rom. 1.4. After y ^t he had sayd that Christ was shewed to bée the sonne of God, by the power of his resurrection, doeth imme­diatly adde by the sanctifieng of the Spirite. Because whatsoeuer tokens of the heauenly glorie doeth shine in Christ: they shoulde bée neuer the lesse darke vnto vs, and should bée farre from our sight, vnlesse the spirite did [Page] open vnto vs the eyes of faith. Now the rea­ders doo vnderstand, why Iohn hath brought the spirite as witnesse with water & bloud: namely because it is the proper office of the Spirite, to make cleane our consciences by the bloude of Christ: and to cause, that the cleansing brought by him, is effectuall in vs.

Of which thing ther is something spoken in the beginning of the first Epistle of Peter, chap. 1. verse. 22. where Peter vseth almost the same speach: to wit, that the holy Ghost doo­eth purge our soules by the sprinkeling of the bloud of Christ. But by these words we may gather, that faith dooth not take holde of Christ bare or naked: but with all his quic­kening power. For what profite were it that Christ, was sent into the earth, vnlesse he had pacified God by the sacrifice of his death? vn­lesse the office of cleansing had bene inioyned him of his father? yet it may be obiected that the distinction is superfluous, which is héere set downe, because Christ by putting awaye sinne, hath made vs cleane. Therefore the Apostle nameth one thing twice. I graunt indéede, that in the putting awaye of sinne, there is also included a washing.

Therefore I haue not set a difference of [Page 94] water and bloud, as though they wer diuers things. But if euery one of vs doo weigh his owne weakenesse, he shall easelye acknow­ledge, that bloud is not in vaine or without cause discerned from water.

Further, as it hath bene alreadie saide, the Apostle alludeth vnto the Rytes of the Lawe. But God did in times paste insti­tute, not onely Sacrifice but also washings because of the weaknesse of man. The Apo­stle woulde plainelye expresse that the truth of both parts was offered vs in Christ. By which reason, he sayde a little before, Not in water onely. For hee dooth signifie that not onelye some parte of our saluation is founde in Christ, but also all partes full, so that nothing more is to be sought other­where.

9 If the witnesse of men. He reaso­neth from the lesse to the greater, howe vn­thankfull men are, if they refuse Christ ap­proued from heauen, so as he hath said. For, if in mens affaires we doo rest in the wordes of men, which can lye and deceiue, how vnséem­ly shall it be, that God hath losse credit with vs, in his owne matters, wherein he is the cheefe Iudge? Therefore onely iniquitie doth [Page] let, that we receiue not Christ, when as hée giueth creditte to his power by a lawfull proofe. Further, he calleth the witnesse of God, not onely that which the Spirite dooth giue into our harts, but that also which we haue from water & bloud. For that power of purging and putting away sinne, was not earthly but heauenly. Wherefore the bloud of Christ is not to be estéemed after the com­mon manner of men: but we must rather respect the purpose of God, wherein it was ordained to put awaye sinne, and that hea­uenlye power, which hath flowed from thence.

[Page 95]10 THis is the witnesse. The note [O­ti] doth not note heere a cause, but is onely taken in the way of exposition. For after that the Apostle had taught that God doth deserue much more credite then men: now he addeth that we can giue no creditte vnto God, but by beléeuing in Christ: be­cause God dooth set him onely before vs, and dooth stay vs in him. Hence he gathereth that we doo beléeue in Christ safely and with qui­et mindes, because God doth establish our faith by his owne authoritie. Neither dooth he say that God dooth speake outwardly, but that euery one of the godly doth féele him the Authour of his faith inwardly in himselfe. Whereby it appeareth how much an incon­stant opinion which hangeth vppon some o­ther thing, doth differ from faith.

10 He that doth not beleeue. As the faithfull haue this commoditie, y ^t they know themselues to be without daunger of errour, because they are grounded vppon God: so he maketh the vngodly guiltie of great blasphe­mie, because they accuse God of a lie. Truely nothing is more precious vnto God then his truth: wherfore no greater iniury cā be done vnto him, then when he is spoyled of this ho­nor. Therfore y ^t he may stur vs vp to beléeue, [Page] he taketh an argument frō the contrarie. For if it be an horrible and cursed wickednesse, to make God a liar: because then, that which is most proper vnto him is taken awaie: who would not feare to abase the credit of the gos­pell: wherein God will especially be accoun­ted true and faithfull? This is dilligently to be noted. Some meruaile why God doth so much commend faith: why vnfaithfulnesse is so sharply condemned. But héere the infi­nit glorie of God is in question. For séeing he woulde giue forth a speciall shew of his truth in the Gospell, they leaue him nothing, whosoeuer refuse Christ therein offered. Wherefore that we may graunt that some man maye in some other partes of his lyfe, be equall vnto an Angell: yet his holynesse is diuellish, so long as he reiecteth Christ. As we sée certaine in the Papacie much to flat­ter themselues with I know not what visor of holinesse: when as yet they resist the Gos­pell most obstinatly. Therefore let vs holde, that this is the beginning of godlynesse, obe­diently to imbrace that doctrine which hee hath so faythfullye auouched for a wit­nesse.

11 That hee hath giuen eternall lyfe. [Page 96] Nowe hée allureth vs to beléeue, by setting before vs the profite thereof. This reue­rence indéede is due vnto GOD, that whatsoeuer hée sayeth to vs, it be by and by without controuersie. But whereas he offe­reth vs lyfe fréelye, it is an vnthankfulnesse intollerable, if we doo not receyue so louing and swéete a doctrine with a most stedfast and ready faith.

And truly the words of the Apostle haue this drift, that we must not onely reuerently obeye the Gospell, least wée doe iniurye vn­to God: but also that it is to bée beloued, because it bringeth vnto vs eternall lyfe. From whence also wée doo gather, what is chiefely and most of all to be sought for in the Gospell of Christ, to wit, the free guift of eternall redemption and saluation. For sée­ing God of his goodnesse dooth there exhorte vs vnto repentaunce and feare, it ought not to be separated from the grace of Christ. And that the Apostle maye staye and detaine vs whollye in the eternall grace of Christ, he repeateth vnto vs again, that euerlasting life is contained in him alone: as if hée shoulde haue sayde, that there is no other meanes at all set downe vnto vs by GOD [Page] the father to obtaine life. And indéede the A­postle hath briefly héere comprehended thrée things, to wit that we are all appoynted vn­to death, vntill God of his frée goodnesse doo restore vs to life. For he plainly sayth, that lyfe is giuen by God. Whereby also it fol­loweth that we are disappoynted of it, and that it cannot be gotten by deserts. Further he teacheth that this life is giuen vnto vs by the Gospell, because there is layde open the goodnesse and fatherly loue of God towardes vs. Lastly he saith, that we are by no other meanes made pertakers of that lyfe, then when we are ingrafted into Christ by faith.

12 He that hath not. It is a confir­mation of the sentence going before. Indéed that ought to suffice, that God hath placed lyfe no where els but in Christ, that it maye be sought for frō thence. But least any man should decline another way, he shutteth out all men from the hope of life, which séeke it not in Christ. We knowe what it is to haue Christ: for he is possessed by faith. There­fore he depriueth all men of life, which are not of the bodie of Christ. But this sée­meth not to agrée with reason. For histo­ries doo shew, that there haue bene excellent men, and indued with noble vertues, which [Page 97] notwithstanding haue ben altogether stran­gers from Christ. And it séemeth vnfit, to giue no honour vnto so great excellencie. I aunswere: that we are farre deceiued, if we thinke that whatsoeuer dooth excel in our eyes is allowed of God. Yea rather, as it is in Luke 16.15. that which is excellent in the sight of men, is abhominatiō before God. Foe because the vncleannesse of the heart is vn­knowen vnto vs, we are content with the outward shew. But God dooth sée most filthy wickednesse lying hid vnder the same. Therfore it is no meruaile if those vertues which beare an outward shew, doo stink before him, which both procéede from an vncleane heart, and also tende not to a good ende. Further, whence is the cleannesse of the heart, whence is a good indeauour of godlinesse, but from the spirite of Christ? Then nothing is wor­thie of praise, but in Christ. Although ther is another reason, which taketh away al doubt. For the righteousnesse of men, consisteth in the forgiuenesse of sinnes. If thou take away this, the vndoubted cursse of God, and euer­lasting death, remaineth for vs all, and it is onely Christ, which reconcileth the father vn­to vs, as he hath once pacified him by the sa­crifice of his death.

Whence it followeth, that God is mercifull to man, but in Christ: and that there is no righteousnesse but in him. If any man obiect Cornelius, whō Luke witnesseth to be accep­table vnto god, before that he was called to the faith of the gospel: I aunswere briefely, that God dooth somtimes so work in vs, that the séede of faith, dooth not by and by the first day appeare. Cornelius had not a cléere and plaine knowledge of Christ: but séeing hée was indued with some féeling of the mercy of God, he must withall holde some thing of the mediator. But, because God hath secrete and wonderfull meanes to worke by, let vs, passing by the shewes that profite not, holde fast only the plaine way to saluation which he sheweth vs.

13 I Haue written these thinges vnto you. Because there must bée a continuall going forward in faith, therefore he saith, that he writeth to them which haue alreadie beleeued, that they may more sted­fastly and certainly beléeue: and so may en­ioye the full assuraunce of eternal life. Therfore, this is the vse of the doctrine, not onelye that he may beginne the ignorant in Christ, but also y ^t he may more & more cōfirm those, which are alredie taught. Therfore we must euery day diligently indeuour to learn, that our faith may increase all our life long. For both many remnaunts of vnbeléefe doo as yet remaine in vs, and also our faith is so weak, that euen this that we doo beléeue, is not yet to beléeue soundly, vnles there come a grea­ter confirmation. Furthermore it is woorth the labour to note, what is the true meanes to confirme faith, to wit, when the office and power of Christ is declared. For the Apostle saith, that he did write these things: name­ly, that eternall life is not to be sought anye wher els but in Christ: y ^t they which are now [Page] faithfull may beléeue, that is, may profitte by beléeuing.

Wherefore it is the duetie of a godly te­cher, that he may confirme his hearers in the faith, to set forth as much as he can the grace of Christ, that being content therewith, wée desire nothing els. Séeing y ^e Papists doo hide and abase this by all meanes: they doo be­wray by this one thing sufficiently, that they haue care of nothing lesse, then of the right doctrine of Faith. Yea for this cause, their schooles are more to be auoyded, then al rocks or quick-sands: because a man can scarce en­ter into them, without vndoubted shipwrack of faith. Moreouer, the Apostle teacheth in this place, that Christ is the proper scope of faith: and that the assurance of saluation is ioyned with the faith which we haue in his name. For this is the ende of beléeuing, that we may be the children, and heires of God.

14 This is the trust. He commendeth the faith whereof he spake, by the fruite: or he dooth shewe wherein our trust dooth chiefe­ly consist: to wit, that the godly are bolde to call vpon God with a bolde courage, as Paul also speaketh, Ephe. 3.12. That by faith wée haue accesse vnto God with boldnesse. And Rom. 8.15. that the Spirite dooeth open our [Page 99] mouths, that we doubt not to crye Abba Fa­ther. And truly if we be kept from comming to God, nothing is more miserable, then wée. Againe, so this sanctuarie may be opened for vs, we shal be neuerthelesse blessed in all our miseries. Yea, this one thing maketh all our miseries happie, that we are certainlye per­swaded, that God will be our deliuerer, and trusting in his fatherly good will towardes vs, we flye vnto him. Let vs therefore holde this sentence of the Apostle, that calling vp­pon God, is the especiall triall of our faith: and that God is not called vpon a right, nei­ther according vnto faith, but when as wée are perswaded that our prayers shall not be in vayne. For the Apostle dooth denie, that they are indued with confidence, which hang in doubt. Whereby it appeareth, that the doctrine of faith, is buried and almost quen­ched in the Papacie, where all certaintie is taken away. Indéede they murmure manye prayers there, and they prate much of cal­ling vpon God: but they pray, & bid to pray with doubtfull and wandring mindes: yea, they condemne this trust, which the Apostle dooth necessarily require.

According to his will. By this note hée would briefely teach, what is the true rule [Page] to pray: to wit, when men submit their prai­ers vnto God. Neither indéede when as the Lord did promise that he would doo, whatso­euer his should require, did he graunt vnto them an vnbridled libertie to aske whatsoe­uer came into their minde: but he gaue thē withall a lawe to praye aright. And truely there is nothing more profitable for vs, then this bridle: because if it be lawfull for eue­rie one of vs to aske whatsoeuer he list, and God doo fauour our prayers, we shall be ve­ry ill prouided for. For we know not what is profitable: yea, we doo boyle with wicked and hurtfull desires. But God dooth giue a double remedie, that we pray not otherwise then according to the precise rule of his wil: because he dooth both teach vs by his worde, what he wil haue vs to aske, and also he do­eth appoynt his spirite our guide and gouer­nour, which may stay our affections, and not suffer them to wander without theyr boundes. For we know not, saith Paul what and how we ought to pray: but the spirite helping our infirmities, dooth stirre vp in vs vnspeakable sighings, Rom. 8.26. In the meane time also we must aske at the mouth of the Lord, that he will direct our praiers. For God in his promises dooth set down vn­to [Page 100] vs the lawful meanes to pray, as hath ben said.

15 And if we knowe. The repetiti­on is not néedlesse, as in shew it séemeth. For the Apostle now speciallye affirmeth, that which he generally pronounced of y ^e successe of praier, that the godly do wish or desire no­thing of God, which they do not obtaine, and when as he saith, that all the prayers of the faithfull are heard, he speaketh of sound and modest prayers, and which are framed accor­ding to the rule of obedience. For the faith­full do not runne headlong with loose raines or graunt themselues any thing: but they alwayes in their praiers regard what God commandeth. Therefore this is the applying of the generall doctrine to the spirituall and priuate vse of euery man: that the faithfull doo not doubt that they haue God fauourable in all and euery their praiers, that they may with quiet mindes waite vntill y ^e Lord per­fourme those things which they haue prayed for: and so being eased of all griefe and care, they cast their cares vpon God.

Neither yet this quietnesse and assuraunce, ought to quench in vs the zeale of prayer: that he which is assured of an happie suc­cesse, should therefore abstaine from calling [Page] vpon God. For the certaintie of faith dooth not bring foorth vntowardnesse or slacknes. But the Apostle onely meaneth that euerye man be quiet minded in his necessities, when he hath laid downe his gronings, in the bo­some of God.

16 THe Apostle now extendeth further the fruite of faith, whereof hée had made mention, that our prayers also bée a­uaileable for our bretheren. That was a great matter, that so soone as we are in di­stresse. God dooth louingly call vs vnto him­selfe, and is readie to giue vs helpe: but in that he vouchsafeth to heare vs praying for others also, there ariseth no small confirma­tion [Page 101] vnto our faith, that we maye be assured that in our owne cause we shal neuer take the repulse. In the meane time the Apostle dooth exhort vs, that one of vs be mutuallye carefull for the safetie of another. And again he willeth, that the falls of our bretheren, be vnto vs prouocations to pray. And in truth, this hardnesse were passing great, to be tou­ched with no sense of compassion, when wée sée the soules which are redéemed with the bloud of Christ, perish. And he sheweth that there is a remedie at hand, whereby brethe­ren may helpe their bretheren He shall giue life he saith, to him that is readie to perish, that shall pray for him.

Albeit the word, He shall giue, may be re­ferred to God: as if it had bene sayde, God shall graunt the life of our bretheren to our prayers. But the sense shall be one still, that so farre foorth the prayers of the faithfull are auaileable, that they maye deliuer a brother from death. If thou doost vnderstande it of man, that he dooth giue life vnto his brother, the speach will be hyperbolicall: yet it will containe no vnseemly thing. For that which is giuen vnto vs by the free grace of god: yea that which for our sake is graunted vnto o­thers, we are sayd to giue vnto others.

So great a profite ought not to mooue vs a lyttle, to pray that our bretherens sins may be forgiuen them. And when the Apostle cō ­mendeth vnto vs [Sumpathian] a compas­sion, he dooth withall admonish, how much we are to take héede of crueltie in condemn­ing our bretheren, and too much sharpnesse in despairing of their safetie.

A sinne not vnto death. Least immedi­ately we cast away all hope of their safetye which sinne, he sheweth that God dooth not so seuerely punish their faults, that therfore he dooth vtterly cast them off. Wherevppon it dooth follow, that we must take them for bretheren, séeing the Lord dooth receiue them in the accompt of children. But he denieth that they are sinnes vnto death, not onelye wherein the Saints doo daily offend: but al­so if at any time it come to passe that they grieuously prouoke the wrath of God. For so long as there remayneth place to forgiue­nesse, death dooth not yet wholly raigne. And yet y ^e Apostle dooth not héere distinguish be­twixte veniall and deadly sin, as afterwards was commonly done. For that distinction which preuayled in the Papacie, is most vn­sauorie. The Sorbonnists acknowledge al­most no sinne to be deadly, except wherein [Page 102] there appeareth such grose vncleannesse, that it may be felt with hands. So amongst ve­niall sinnes they accompt the most horrible filthinesse, which lurketh in the minde. Fi­nally, all the fruites of originall sin, so that they breake not out into externall acte, they thinke to be done away with a light sprink­ling of holy water. And what maruell when they doo not accompt the blasphemous doub­tings of the grace of God, and whatsoeuer lusts and concupiscences to be sinne, so that the consent be not withall? If the minde of man be shaken with vnbeléefe, if impatience doo prouoke him, that he murmure agaynst God, how much soeuer monstrous lusts doo mooue him: all this is lighter with the pa­pists, then that he be ouertaken in sinne, at the least after baptisme. Therefore it is no maruel if of greuous offences they can make venial sins: for they weigh thē w ^t their own & not with y ^e ballance of god. But among the faithful this principle must be vndoubted, y ^t whatsoeuer is cōtrary to y ^e law of god, is sin, & that deadly by his own nature. For where y ^e trāsgressiō of y ^e law is, ther is sin & death. Then what shall be the sense of the apostles words? He denieth those sinnes to be dead­ly, which albeit they are worthie of death, [Page] Yet God dooth not so seuerely punish them, Therefore he dooth not weigh the sinnes in themselues, but he iudgeth of them according to the fatherly kindnesse of God, which par­doneth the guiltinesse, where yet there was offence. Finally, he dooth not giue thē ouer to death, y ^t God hath restored to life by raising them againe, albeit they letted not why they should not haue ben shut out from life.

There is a sinne vnto death. I haue sayd alreadie that sinne is called so, whereto there is lefte no hope of forgiuenes. But it is de­maunded what manner of sinne that is. For it must néedes be very gréeuous, which God so seuerely punisheth. It may be gathered by the course of the text, that the fall was not in part, as they say, nor the transgression of one precept: but a generall falling away, where by men doo vtterlye estraunge themselues from God. For y ^e apostle addeth afterwards, that the sonnes of God doo not sinne: that is, that they forsake not God, and giue ouer and imbondage themselues whollye vnto Sa­than.

It is no meruaile if such a fallyng awaye be a deadly sinne. For God dooth neuer so de­priue his children of the grace of his spirite, but that they receiue some sparke of godly­nesse. [Page 103] Therefore they must néedes be repro­bates, and giuen ouer vnto death, who so fall awaie, that they cast away the feare of God. If anie aske whether the waie of saluation be shut vp against their repentaunce: The answere is readie, That séeing they are gi­uen ouer vnto a reprobate sence, and desti­tute of the holy Ghost, they can doe no other thing, then runne headlong into worse, and adde sinne vnto sinne. Further, séeing sinne or blasphemie against the Spirit, doth conti­nually drawe with it such a falling awaie, there is no doubt but it is noted heere. But it is asked againe by what markes we may know that the fall of man is deadly. For ex­cept there were certaine knowledge of that thing, the Apostle shuld except in vaine, that we must not praie for that kinde of sinne. Therefore it shall bée lawfull sometimes to determine whether he be past hope that hath falne, or that there be yet place to recouerie. I graunt indéed that that is true: and it is proued without controuersie by this place. But because this cōmeth but seldly to passe, & god commending the infinit riches of his grace, commandeth vs by his example to be merciful: the iudgement of eternall death is not rashly to be giuen vppon anie man: ra­ther [Page] loue dooth incline vs to hope well. But if the desperate wickednesse of some men doo appeare vnto vs no otherwise, then if the Lord did poynt it out with the finger, there is not why we shoulde striue with the iust iudgement of God, or desire to be more fauo­rable then he.

17 Euery vnrighteousnesse. This place may be expoūded diuersly, for if thou resolue it into the contrarie part, the sense shall not be amisse thus, Albeit all, vnrighteousnesse is sinne, yet ther is some sin not vnto death. Another sense would also likewise agrée, Be­cause sinne is all vnrighteousnesse: therevp­pon it followeth, that there is some sinne not vnto death. Others take All vnrighteousnes for whole vnrighteousnesse: as if the Apostle should haue said, that the sinne whereof hée speaketh, is an heap of vnrighteousnesse. Yet I doo more willingly allowe of the first or second exposition: and because they fall both to one end, I leaue the iudgement frée to the readers, which of them be more fit.

18 We know that whosoeuer is of God. If thou takest the children of god to be alto­gether cleane and frée from sinne, as fantasti­call men doo faine, the Apostle shall be con­trarie to himselfe, for by this meanes, hée [Page 104] should take away from amongst bretheren the indeauour of praying. Therfore he saith they doo not sinne, which fall not vtterly a­way from the grace of God. And hence hée would inferre, that we must pray for all the children of God: because they sinne not vn­to death. The proofe is added, Because euery one that is borne of God, kéepeth himselfe, that is, dooth kéepe himselfe in the feare of God: & suffereth not himselfe so to be with violence carried away, that the sense of god­lynesse béeing extinguished, he whollye gi­ueth himselfe to the diuell 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 frée from the woundes of Sathan: but they so beate backe his strokes with the shield of faith, that they pearce not to the ve­ry heart. Therefore the spirituall life is ne­uer extinguished in them. This is that Not to sinne, when the godly doo indéede fall tho­rough the infirmitie of the flesh: but they mourne vnder the burden of sinne, they are displeased with themselues, they cease not to feare God.

Keepeth himselfe. That which is proper [Page] to God, he applyeth vnto vs. For it euery of vs be the kéeper of his owne saluation, it wil be a miserable defence. Therfore Christ prai­eth his father that he wil kéep vs. Iohn. 17.11 signifieng that this is not in our power. The defenders of frée will snatch vp this spéech, that they might therby proue, that wee are deliuered from sinne, partly by the grace of God, and partly by our owne power. But they doe not obserue, that the faithfull haue not of themselues the keeping whereof the Apostle speaketh. Nor indéede doth he héere publish their strength, as if they did kéepe themselues by their owne power: but onely he teacheth that they resist Satan, that they be neuer deadly wounded with his dartes. And we know that we are neuer prepared to battaile with anie other armour then the armour of God. Let therefore the faithfull kéepe themselues from sinne, euen as they are kept of God.

19 WE are of God. By the former doc­trine he taketh occasion to exhort, for that which he had sayd in common of all the children of God, he now applyeth to them vnto whom he wrote: and that, that hée might pricke them forward to auoyde sinne, and in­courage them to withstande the assaultes of Sathan. Let the readers note, that this in­déed is true faith, which applieth (that I may speake so) the grace of God vnto vs. For the Apostle dooth not acknowledge anye other to be faithfull, excepte such as assemble them­selues into the order of the children of God. Neither indéede doth he alledge, a probable coniecture, as the schoolemen speake, for trust. For he saith, That we knowe. The summe hath this drifte, Séeing we are borne of God, that we must indeauour our selues, that bée­ing seperated from the world, we may prooue by holinesse of life, that we are not in vaine called to so great dignitie. And this admoni­tion is very néedfull to all y ^e godly. For whe­ther soeuer they turne their eyes, Satan hath readie enticements, whereby he maye drawe [Page] them from God. Therefore it would be hard for them to holde a right course, excepte their calling were more of account with them, then all worldly lets. Therefore that we maye bée rightly armed to striue, these two must bée helde: That the world is wicked: and that our calling is of God Vnder the name of the World; there is no doubt but y ^e Apostle to [...] ­prehendeth all mankinde. When he sayth, It lyeth in wickednesse. He placeth it vnder the gouernment of Satan. There is no cause therefore, why we should doubt to shunne the world, which contemning God, dooth gaue it selfe into the bondage of Satan: ther is not, why we should feare the disagréement there­of, because it is a straunger from God. Final­ly, séeing corruption possesseth the whole Na­ture, the faithfull must studie to denie them­selues. Séeing that in the worlde there is no­thing séene but iniquitie and wickednesse, [...] is of necessitie, that they giue the farewell to flesh and bloude, that they may followe God. Yet that other must together be added, That it is god who hath called them, that they may set his ayde against al the [...]gins of y ^e world and of Satan.

20 But we knowe that the sonne of God is come. Because the children of God are [Page 106] assailed euery way, he dooth as we haue sayde incourage and exhort them by this means to a constant resistaunce, because they fight vn­der the conduct of God, & doo certainly know that they are gouerned by his spirite. And now he sheweth, from whēce that knowledge is chiefely to be fetched. He saieth therefore, y ^e God is so made knowen vnto vs in Christ, that now there is no cause of doubting. The Apostle doth not rashly incline into this part. For except our faith were soundly grounded in God, we shall neuer remaine constant in the conflict. For this cause the Apostle teach­eth, that by the benefite of Christ we haue at­tained vnto an assured knowledge of y ^e true God, that we wauer not vnstaide. The True God, he vnderstandeth not him that is true, but him who in very déede is God: that hée may discerne him from all Idolls. For it is, [Alethinos,] not [Alethes.] As Iohn. 17.35. This is life eternall, that they know thée the very true God, and whom thou hast sent, Ie­sus Christ, that he maye lighten our mindes to the knowledge of God For séeing he is the very image of the inuisible God, séeing the onely interpreter of the father, séeing the one­ly giuer of life: yea life, the light of y ^e world, and truth, so soone as we depart from him, it [Page] is of necessitie y ^t we vanish away in our own inuentions. But Christ is sayd, To haue gi­uen vs vnderstanding, not onelye because he sheweth by the doctrine of the Gospel who is the true God, & dooth also inlighten vs with his spirit: but because we haue in Christ him selfe God manifested in y ^e flesh, as Paul saith. Euen as all fulnesse of the Godhead dooeth dwell in him, 1. Tim. 3.16. And all the trea­sures of knowledge and wisedome are hidde, Col. 2.3. and 9. So it commeth to passe, that the open face of God, after a sorte doeth shine vnto vs in Christ. Not that there was none, or a doubtfull knowledge of God before the comming of Christ: but because now he hath manifested himselfe more fully, & as it wer in a meruailous cléerenes. And this is y ^t which Paul saith. 2. Cor. 4.6. That god who in time past commaunded the light to shine out of darknesse, in the creation of the worlde, hath now shined in our hearts by the light of the knowledge of his glorie in the face of Christ. And we must note, that this gifte is peculiar to Gods elect onely. Christ indéede hath in­differently set foorth to al, the light of his gos­pell, but al haue not séeing mindes to behold: but rather Satan dooth spredde the vaile of blindnesse before the eyes of many. Therfore [Page 107] the apostle vnderstādeth y ^e light which Christ kindleth within the harts of his children, and which once being kindled is neuer put out, albeit at some times it come to passe in some that it be hindered for a time.

We are in him which is true. By this word he dooth 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 liuelye roote, and truly setled in our hearts, whereby it commeth to passe, that God liueth in vs, & we in him. Because he saith without note of coupling together, We are in him that is true, in his sonne, he séemeth to expresse the man­ner of our coniunction with God: as if hée should haue saide: That we are in God by Christ.

This same is very God. Albeit the Arri­ans haue gone about to abuse this place, and certaine at this daye subscribe vnto them: yet héere we haue an excellent witnesse of the di­uinitie of Christ. The Arrians referre this to the Father, as if the Apostle should again say that hée were true God. But the repetition should be too fruitlesse. He had twice alreadie testified y ^t he was the true God, who appered vnto vs in Christ: to what ende should hée [Page] by and by adde, This is true God? But it a­greeth fitly vnto Christ. For after that he had taught that Christ was the guide by whose direction we were led vnto God: nowe, for amplification sake he affirmeth, that Christ is that God, least we should thinke, that he is to be sought a farre off. And the Epethite, Of eternall life, confirmeth the same. Indéede hée speaketh both of one and the same that he is true God, and eternall life. I ōmit, that y ^e re­latiue [Outos] he vseth to be restrained to y ^e next person. This I say, that Christ is proper­ly called eternall life; & it cannot be denied, that this manner of speaking is vsuall with Iohn The summe is, when we haue Christ, that we enioy the true and eternall God: be­cause he is no other where to be sought. Then that we are so made pertakers of eternal life, because being bidde in the father, it is offered vs in Christ. The father indeed is the begin­ning of life: but the fountaine from whence we may draw it, is Christ.

21 Little children keepe your selues from Idolls. Albeit it is a seuerall sentence, yet it is that which hangeth vppon the former doc­trine. For the quickening light of the gospel, must not onely scatter and driue awaye the darknesse, but also all cloudes out of y ^e minds [Page 108] of the godly. And the Apostle dooth not onely condemne idolatrie, but he commandeth that they take héede vnto themselues of the idolls themselues. Whereby he signifieth, that the sound and sincere worship of God cannot be kept, so soone as men begin to haunt images. For so is superstition bred in vs, that euerye least cause dooth infect vs with the poyson of it. Drie woode will not so soone burne, being laid vpon the coales, as idolatrie wil soone in­fect and possesse the mindes of men, when oc­casion is offered them. Who séeth not that I­mages are sparks? Why doo I cal thē sparks? Yea rather fire-brands, which may suffice to set the whole world on fire. Albeit the Apo­stle dooth not speake onely of images: but he comprehendeth the altars, & all instrumentes of superstition. Further, the Papists are ri­diculous, who wrest this to the pictures of Iupiter and Mercurie and such like: as if in­déed the Apostle doth not generally teach, that it is a corrupting of godlines, where there is vnto God imagined a bodely shape, or where images & pictures are set vp to worship. Let vs therfore remember, that we must so care­ful continue in y ^e spiritually worship of God, that we driue far away from vs, whatsoeuer may bend vs to grose & carnall superstitions.