Commentary on 1 John and Jude, Commentaries 1 · Chapter 1
CHAP. 1.
1 THat which was from the beginning, which we hauehave heard, which we hauehave ſeene with our eies, which wee hauehave looked vppon, which our hands hauehave handled of the word of lyfe.
2 And that life was made manifeſt, and wee hauehave ſeene and beare witneſſe, and doo ſhewe vntounto you that eternall lyfe, which was with the Father, and is made manifeſt vntounto vsus.
HEe ſheweth that in the beginning lyfe was giuen vntounto vsus in Chriſt, which thing as it is an incomperable good, ſo it ought to rauiſh and inflame all our ſences with a wonderfull louelove and deſire of it. Indéede this is ſpoken in fewe and ſimple wordes. That lyfe is made manifeſt. But if wée 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 vsus 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 hauehave ſeene, which wee hauehave hard, which wee hauehave 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 vsus 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. By this occaſion the Apoſtle doth multiply ſo many things héere in confirmation of ye 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 vntounto you, the word of life, which from the beginning hath by all meanes, bene truly teſtified vntounto vsus, 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 vsus: 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 ſéene. Wherby is refelled ye 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 yt liuing word was ſéene in the fleſh. Let vsus 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 vponupon all creatures, and becauſe he now repaireth life in vsus, 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 vntounto vsus. But, becauſe the ſubſtaunce thereof is Chriſt, and it doth not contayne anye other thing, then that hée at length was manifeſted vntounto men, who alwaies 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 hauehave heard, That which wee hauehave 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 hauehave 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 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 hauehave ſéene his glorie, that is, glorie worthye the onelyonly 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 vntounto 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 ye 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 vntounto vsus, let vsus 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 hauehave ſaid, We do giuegive 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 vsus 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 yt he ſpeketh of the effect: that is, that we attaine vntounto life by the benefite of Chriſt. Wherevppon wée …ather that Chriſt cannot bée preached vntounto vsus, but the kingdome of heauen is opened vn…o vsus, that béeing raiſed from death, we might …iue the life of God.
Which was with the Father. This is true, not onelyonly 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 giuegive 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 wt our fleſh, did performe the partes of redemption. For albeit the Fathers vnderunder the lawe were fellowes and pertakers of the ſame lyfe: yet we knowe they were ſhut vp vnderunder the hope, which afterwarde ſhoulde bée reuealed. It was of neceſſitie vntounto them that they ſhould ſeeke lyfe from the death & reſurrection of Chriſt. But the matter was not onelyonly farre ſeparate from theyr eyes, but it was alſo hidde from theyr mindes. They therefore depend vponupon 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 vntounto them. But betwixt them and vsus there is a great difference, becauſe whom they ſought darkly in figures being promiſed vntounto 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 we hauehave ſeene and heard, doe we ſhew vntounto you: that you alſo may hauehave fellowſhippe with vsus, and that our fellowſhip may be with the father, and with his ſonne Ieſus Chriſt.
4 And theſe things we write vntounto you, that your ioye may be full.
5 And this is the promiſe which wee declare vntounto you, that GOD is lyght, and in him is not any darkneſſe.
6 If wee ſaie wee hauehave fellowſhippe with him, and walke in darkneſſe, we lie, and doe not the truth.
7 But if wee walke in light as hee is in light, wee hauehave fellowſhippe one with another, and the bloude of Ieſus Chriſt his ſonne, doth cleanſe vsus from all ſinne.
3 That which wee hauehave 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 too vnkind if we refuſe to heare him, who deſireth to communicate with vsus parte of that happineſſe, which he himſelfe hath gotten. He then expreſſeth ye fruit which is attained vntounto by the goſpell, that is, yt we might be made at one with God, & with his ſonne Chriſt, wherin conſiſteth the chiefe goodneſſe.
This ſecond member ought to hauehave bene added, not onelyonly 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 ye wicked alſo hauehave 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 onelyonly happineſſe, to be receiued into fauor of God, that we may be truly knit vntounto 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 vntounto God: that ſo he with the reſt of his fellowes in that buſineſſe, doth performe this, that of this ſacred and bleſſed 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 vntounto by ye Goſpel. He doth withal admoniſh ye faithful where they ought to hauehave 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 wtall ſufficiently ſatiſfie himſelfe wt this alone, & doth not further boyle with ſundrye deſires. The Lord is my cup, ſaith Dauid, and mine inheritaunce. The Lot is falne vntounto me in pleaſant places. Pſal. 16.5.6. After the ſame manner, Paule ſheweth, that all thinges wer vntounto 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 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 vntounto you, doth draw this with it, or hath this condition knitte vntounto 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 vntounto 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 vsus to denye vngodlyneſſe and worldly luſtes, and teacheth vsus 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 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, & 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 vsus an holy life, but rather he ſheweth that the grace of Chriſt is alſo effectuall vntounto this, that the darkneſſe béeing driuen awaie, it may kindle the lyght of God in vsus. As if he ſhould hauehave ſayd, whereas God doth communicate himſelfe with vsus, 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 hauehave ſayde, we doe not truly, or we hauehave not in eſtimation yt 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 vntounto him, not that the pureneſſe of life dooe reconcile God vntounto vsus as the firſt cauſe: but the Apoſtle meaneth, that by the effect it is apparant that we are knit vntounto God, if his pureneſſe doe ſhine in vsus. 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 hauehave nothing but vncleanneſſe & darkneſſe. Hence it appeareth that no man liueth well, except alſo he cleaue faſt vntounto God. Where he ſayth that we hauehave fellowſhippe one with another, it is not ſimplie referred to men, but he placeth God on the one parte and vsus 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 vntounto GOD, that doeth aſpire vntounto 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 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 vnderunder 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 vsus. 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? VponUpon whom together doth reſt the wrath of God & eternal death? This is a place worthy noting, whēc… we firſt learne, yt then the ſatiſfaction gotten by the death of Chriſt, doth properly belong vntounto vsus, whē we imbrace righteouſnes with a right purpoſe of heart. For Chriſt is not a redéemer, but vntounto them who béeing tourned from iniquitie, do lead a newe life. Wherfore if we deſire to hauehave God mercifull vntounto vsus, 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 hauehave peace with god, where ye feare of God doth not beare rule. Secondly, this place doth teach, that the frée forgiuenes of ſinnes is not once onelyonly giuen vntounto vsus, 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 vsus, 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 ye grace of God, as much as lieth in vsus. So it cōmeth to paſſe, yt all the Saints hauehave néed of daily forgiuenes of ſins, becauſe yt this onelyonly doth continue vsus in ye 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 onelyonly giuen vntounto vsus in Baptiſme: they doe graunt, that there onelyonly 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 vntounto workes, commendation and power to ſatiſfie for ſinnes, and to pleaſe God, but in the leaſt meaſure, they doo wholly ouerthrow, yt 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: 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 onelyonly 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 ye bloude and merits of martirs, and partly of ye 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 hauehave place, then ſhall not the …loud of Chriſt purge vsus, but ſhal onelyonly 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.
8 If we ſay, that wee hauehave no ſinne, wee deceiue our ſelues, and the Truth is not in vsus.
9 If we confeſſe our ſinnes, hee is faithfull and iuſt, that hee maye forgiue vsus our ſinnes, and to cleanſe vsus from all vnrighteouſneſſe.
10 If we ſay we hauehave no ſinne, we make him a lier, and his word is not in vsus.
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 ye Lord doo help vsus by ye 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 hauehave 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 vsus 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 vsus. 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 vntounto 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 vsus with GOD, when we hauehave ſinned otherwiſe wée continually beare Hell ſhutte vp within vsus. 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 vsus, that hell dooth raigne 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 vsus 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 vsus in moſt high iuſtice: but becauſe he hath bound himſelfe to vsus 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 ye 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 merciemercy, be not an intiſement to ſinne.
Shall cleanſe vsus. 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 ye God doth purge vsus from vnrighteouſnes, that this ſecond member may be diuers from the …rſt. So he ſignifieth that a double fruit doth ariſe to vsus of confeſſion, that God being pacified wt the ſacrifice of Chriſt, doth forgiue vsus, and ye he doth correct and amend vsus. If anie man obiect, ye 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 vsus. He is faithful, he ſaith, yt he may make vsus cleane yt is not to day nor to morow. For as long as we are cōpaſſed about wt 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 wtout reproofe. Eph. 1.4. and elſe where, yt the church is cleanſed, yt 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 vntounto themſelues. For we ſée howe that euerie where hée condempneth all mankinde of ſinne. Wherefore hée entereth 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 vsus. As if he ſhuld hauehave ſayde, that we caſt aſide that his ſo excellent doctrine, which includeth all vnderunder guiltineſſe. Wherevpon we gather, that then we hauehave rightly profited in the worde of the Lord, when we are truely humbled, yt mourning vnderunder the burden of our ſinnes, we learne to flye to the merciemercy of God, and reſt our ſelues no other where then in the fatherly frée merciemercy of God.