Commentary on 1 John and Jude, Commentaries 1 · Chapter 2
Chap. 2.
1 LIttle children, theſe things I write vntounto you, that you ſinne not, but if any man ſinne, we hauehave an aduocate with the Father, Ieſus Chriſt the righteous.
2 And hee is the propitiation for our ſinnes, and not for ours onelye, but alſo of the whole world.
THis is not onelyonly a briefe rehearſing of the former doctrine, but almoſt a ſum of the whole Goſpell, That we abſtaine from ſinne: 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 vntounto vsus. In the meane alſo he vſeth a predication, leaſt anie man ſhoulde thinke that he giueth libertie to ſinne, when he preacheth of the merciemercy of GOD, and teacheth, that it is ſet forth vntounto vsus 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 onelyonly 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, yt we might be made like vntounto him. Yet in the meane time he ceaſeth not to ſpeak of ye frée forgiueneſſe of ſins, becauſe ye albeit yt the Sky ſhould fall, & all things be confuſed together, yet this parte of doctrine is neuer to be omitted, but that ye office of Chriſt muſt be preched plainly and to the purpoſe, and this it becommeth vsus to doo at this day. And becauſe fleſh is prone vntounto 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 merciemercy of God, and alſo manye dogs doo ſlaunderouſly ſpeake euill of vsus, 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 yt the Apoſtles were aſſailed. For this cauſe, he ſtraight addeth ye ſecond mēber, That we hauehave an aduocate, when we hauehave 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 vntounto Chriſt. And this onelyonly is it, wherin conſciences may quiet themſelues, wherein reſteth the righteouſneſſe 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 onelyonly called …rom ſinne by the Goſpell, becauſe that there God doth call vsus vntounto himſelfe, and offereth …he ſpirit of regeneration: but alſo that the wretched ſinners are comforted, as hauing God alwaies mercifull vntounto them: and that …heir ſinnes wherewith they are holden doo …ot let but that they are iuſt neuertheleſſe, …ecauſe they hauehave 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 vsus. To the ende this may be better vnderſtood, I will ſpeak more plainly. The interceſſion of Chriſt, is the continuall applying of his death vntounto our ſaluation. Whereas therefore God dooth not impute our ſinnes, hence it is becauſe he hath reſpecte vntounto Chriſt, our earneſt Interceſſour.
But the two titles wherewith hée afterwarde adorneth Chriſt, doo properly belong 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 vsus the fauor of God? For therefore we are all driuen from hauing acceſſe vntounto 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 vnderunder 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 hauehave it knowen, that hée which ſhoulde obtaine fauour for vsus, 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 hauehave bene, and which ſhal be, hauehave néede of an aduocate: and that there is none ſufficient to vndergoe this office but onelyonly Chriſt. And in truth Iohn hath aſcribed to Chriſt theſe two Epethytes by name, that he might ſhewe him to be the onelyonly aduocate. And as there commeth vntounto vsus therby excéeding conſolation, when we heare that Chriſt dyed not onelye once, that hée might pacifie his Father towardes vsus: but continuallye make interceſſion for vsus, that the waye might bée open for vsus vntounto the father in his name, that our prayers might bée hearde: ſo is it chiefelye to bée taken héede vntounto, 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 hauehave ſome more modeſtye, denye not that Chriſt dooth excell aboue all other Aduocates whatſoeuer: but neuertheleſſe afterwardes they aſſociate vntounto 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 vntounto none but vntounto Chriſt alone. In ye 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 onelyonly 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 vntounto 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 vsus. 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 vsus, that by his interceſſion he reconcileth God vntounto vsus, 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 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 ye world ſhould be done away? I omit the dotages of ſuch franticke fellowes, who vnderunder 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, hauehave ſaid, that Chriſt ſuffered ſufficiently for the whole world: but onelyonly 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 ye whole Church. Therefore vnderunder ye word All he dooth not comprehend ye reprobate: but pointeth out thoſe which together were to beléeue, & wer ſcattered into diuers parts of the worlde. For then is the grace of Chriſt made manifeſt as is méet, when he is preched to be the only ſauing health of the world.
3 And in this we knowe, that wee hauehave knowen him if we keep his cōmandements.
4 He that ſaith, I know him, and kepeth not his commaundements, is a lyar, and the truth is not in him.
5 But he that keepeth his word in him is the louelove of God perfect indeed. In this wee knowe that we are in him.
6 He that ſaith that he abideth in him, ought euen ſo to walke as he hath walked.
3 AFter he hath handled ye doctrine of the frée remiſſion of ſins, he cōmeth againe to ye exhortations annexed, & dependeth vponupon it: & firſt he admoniſheth that ye 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 vsus, what is ye chiefe in our life: namely, that we louelove 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, yt of all their knowledge, not ſo much as the leaſt ſpark of godlines could appeare. And vaine men eueryevery where doo onelyonly learn from the word of God, that which they may babble out for oftentation ſake. Finally, in all ages, this was too common an euil, to talk vainly of ye 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 onelyonly from the nature of God, that we immediatelye louelove him whome wée knowe: but the ſame ſpirit which doth lightē our minds, doth lyke wiſe breath into our hartes an affection like vntounto our knowledge. Albeit ye knowledge of God bringeth this with it, ye we feare & louelove 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, ye ſhew of knowledge cannot be but vaine. This is to be marked when he ſaith, That we know that we hauehave knowen. For he noteth that obedience of God is ſo knit vntounto 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 vponupon workes. For albeit that euerie one hath the witneſſe of his faith, from works: yet it foloweth not that it is founded there, ſéeing that this latter proofe is added for a ſigne. The aſſurance therefore of faith, reſteth in the alone grace of Chriſt: but godlineſſe and holineſſe of life diſcerneth true faith from a counterfaite & dead knowledge of God: becauſe this truth is in Chriſt: as Paule ſaith, to hauehave 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 louelove 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 louelove God with a ſincere affection of hart, is to kéepe his commaundements. For briefly, as I hauehave touched alreadie, his purpoſe was to ſhew what god doth require of vsus. The ſame alſo did Moſes ſaye, when he gathered the ſumme of the lawe, Deut 10. Now Iſrael, &c. For ye law which is ſpiritual, doth not onelyonly giuegive commandement of external things: but chiefly it doth cōmend vntounto vsus this, yt we louelove God wt our whole hart. Becauſe yt here is no mention made of men, it is not to be takē for an abſurd thing. For brotherly louelove doth alwaies iſſue frō ye louelove of God: as afterwards we ſhall ſée. Whoſoeuer therefore deſireth to approue his life vntounto God, let him direct all ye parts therof to this end. If any obiect, yt there was neuer any man found, yt ſo perfectly loued god. I anſwere, yt it ſufficeth, ſo yt eueryevery one for ye meſure of the grace ye is giuen him, doo aſpire vntounto this perfection. In the meane time ye definitiō is manifeſt, yt the perfect louelove of God, is the due obſeruing of his word.
We know that in him He cōmeth again to ye fruit of ye goſpell, wherof he had made mē tion: that is felowſhip with God and with his ſon. And ſo he cōfirmeth ye former ſentēce, by things yt folow. For if ye end of ye goſpel be, yt we may hauehave felowſhip wt god: & ther cā be no felowſhip wtout louelove: no mā cā truly profit in faith, but he ye cleueth to god frō his hart.
6 He that ſaith he abideth in him. As before he propoſed vntounto vsus ye light of God as a pattern to folow: now alſo he calleth vsus to chriſt, yt we may becōe folowers of him. Yet he doth not ſimply exhort to ye imitatiō of Chriſt: but by ye vnitie which we hauehave wt him, he proueth that we ought to be like him. The likenes of life & works he ſaith wil proue vsus to abide in Chriſt. Further by theſe words he maketh himſelfe an entrance vntounto ye louelove of our brethren, which he will immediately adde.
7 Brethrē, I write no new cōmādemēt to you: but an old cōmandemēt, which you hauehave had frō the beginning: this old cōmandemēt is that word, which ye hauehave hard frō the beginning.
8 Againe, a new commandement write I vntounto you, which is the truth in him, and alſo in you: for the darkneſſe is paſt, and that true light now ſhineth.
9 He that ſaith he is in that light, & hateth his brother is in darkneſſe vntill this time.
10 He that loueth his brother abideth in that light, & there is none occaſion of euil in him.
11 But he that hateth his brother, is in darkneſſe, & walketh in darkneſſe & knoweth not whether he goeth, becauſe that darknes hath blinded his eyes.
7 AN expoſttion of the former doctrine, that is, that to louelove God is to kéep his commandements. And he doth not with mo words tarie in this without cauſe. Firſt we know that newnes is alwaies hated or ſuſpected. Then we do not eaſely take vp an vnwonted work. Moreouer, when wée hauehave imbraced ſome certain kind of doctrine, it is gréeuous vntounto vsus, yt any thing therin be changed or innouated. For theſe cauſes Iohn ſheweth, yt he techeth nothing of louelove, but that which ye faithful hauing heard from the very beginning, hath waxed old in ye 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 vnderunder the law: & that is moſt true. Neither do I gainſay, but in this ſenſe a little after, he calleth the word of the goſpell, ye old cōmandement. But now I take it, that he meaneth onelye this, That theſe are ye firſt rudiments of the goſpel: yt they hauehave ben ſo trained from ye beginning, yt there is no cauſe why they ſhuld ſhun yt as vnwoonted, wherewith they ought to hauehave ben indued lōg ago. For it is, plain yt ye relatiue is put in ye place of ye 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 hauehave procéeded from the ſame Chriſt, of whom they hauehave 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 hauehave ſayde, ye ought not to meaſure the antiquitie of the Goſpell by the ſpace of time, wherin it is brought vntounto you, for therein is manifeſted vntounto you the eternall will of God. God therefore did not giuegive vntounto 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, hauehave not ſo much authoritie, that they ſhuld ouerthrow the truth of God.
8 Againe, a new cōmandemēt. The interpreters ſéeme to me, not to hauehave vnderſtood ye Apoſtles mind, for he calleth yt New, which g… by inſtruction doth as it were dayly renew, ye faithful may all their life long exerciſe thē ſelues therin, becauſe they cā require nothin… more excellent For ye beginnings which childrē learne, afterwards giuegive place to higher more ſoūd doctrine. Cōtrarily, Iohn denieth the doctrine of louing ye brethren is ſuch, yt i… time waxeth out of vſe: but yt 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 yt irkeſomnes of true doctrine, yt it begetteth infinit wōders of errors, whilſt euerie one gapeth a freſh after new quiddities. But where this is once ſet down, yt the Lord procéedeth in one maner, yt in all our life he may hold vsus in yt which we hauehave lerned: ther is giuē a bridle to ſuch deſires: therfore who ſo deſireth to rech to ye point of wiſdōe, becauſe it belōgeth to ye right gouernmēt of life, let him profit in louelove.
Which is the truth. He proueth that which he hath ſayd by reaſon: becauſe in this one commandement of louelove, which belongeth to ye 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 vntounto this, that they reſt as in ye point. For it is taken for the fulneſſe or abſolute eſtate. He ioyneth Chriſt vntounto them, as the head to ye members. As if he ſhould hauehave ſayd, that the body of the church hath no other perfection, or that they ſhall be ſoundly knit vntounto Chriſt, if an holy louelove 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 hauehave the brightneſſe of vnderſtanding, not ye eueryevery of ye faithfull vnderſtandeth ye firſt daie ſo much as he ought. For Paul alſo Phi. 3.11. ſaith, yt he laboreth to apprehēd yt which yet he hath not attained vntounto, but becauſe ye knowledge of Chriſt is ſufficient to expell darkneſſe, therfore daily goinges forward are neceſſarye, and euerye ones faith hath firſt a beginning before it come to perfection. But becauſe GOD continueth the tenour of the ſame doctrine, wherein he biddeth vsus to increaſe: the knowledge of the Goſpell is worthely called the true light, where Chriſt the ſonne of righteouſneſſe doth ſhine. So ye 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 yt louelove is the onelyonly rule, whereby our lyfe muſt bée ſquared: he hath ſayde that this lawe is appointed to vsus 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 louelove. And whereas he firſt ſet downe the louelove 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 louelove of God, except wée louelove the brethren. And that is moſt true. But now he taketh the louelove to our brethren as a teſtimonie whereby we proue that wée louelove God. In ſumme, ſéeing louelove doth ſo reſpect God, that in God it comprehēdeth men: there is no abſurditie in that, that the Apoſtle diſputing of louelove, 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 louelove of God. Againe, Paule Rom. 13.8. teacheth, that he fulfilleth ye lawe which loueth his brother. And Chriſt ſheweth yt theſe are ye principal things of the lawe, Righteouſneſſe, iudgement, and truth. Mat. 23.23. And both is true, and doth moſt fitly agrée, becauſe both the louelove God directeth vsus to ye louelove 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 louelove 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 onelyonly commandement of God. To the ſame effect belongeth that which followeth, That ther is no offence, where is the deſire of louelove, for he that ſo frameth his life ſhal neuer offend.
11 He that hateth his brother. Againe, he admoniſheth, that although thou make an excellent ſhew of vertue, yet there is nothing yt is not filthie where louelove 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 ye meane time louelove is neglected, or elſe is reiected into ſome extreame corner.
12 I write to you little children, becauſe your ſinnes are forgiuen you for his names ſake.
13 I write to you Fathers: becauſe you hauehave knowen him which is from the beginning: I write vntounto you young men, becauſe you hauehave ouercome that wicked one.
14 I write vntounto you children, becauſe you hauehave knowen the Father. I hauehave written to you Fathers, becauſe you hauehave knowen him which is from the beginning. I hauehave written vntounto you young men, becauſe you are ſtrong, and the worde of God doeth abide in you, and you hauehave ouercome that euill one.
12 LIttle children. This yet is a generall Sentence. And hée doeth not ſpeake to them of young yeares, but generallye hée vnderſtandeth by lyttle Children, men of all ages: as it is noted in the firſt Chapter, and in this alſo a lyttle after. This I ſaye becauſe ſundrie Interpreters doe verye ill to reſtraine it to children. But Iohn when hée will ſpeake of Children, hée will call them [Paidia] that is, By Infancie: which name agréeth to the age. But hée as a ſpirituall Father calleth olde men as well as Children [Tecnia] by the name of lyttle Children. Immediatlye indéede hée will applye ſeuerall ſentences to euerye age. Yet they are not a lyttle deceiued which doe beginne from hence. But rather leaſt the former exhortation, might altogether darken the frée forgiueneſſe of ſinnes, this Doctrine which is proper to Faith, hée doeth vrge agayne: As in déede this foundation ought alwayes ſtedfaſtlye to bée kepte, that eternall lyfe is layde vp for vsus thorough the onelye grace of Ieſus Chriſte. Holyneſſe of lyfe indéede muſt be vrged, the feare of God muſt be diligently taught, men muſt be vehemently prouoked to repentaunce, the newnes of lyfe with his fruits muſt be commended, yet this muſt alwayes bée taken héede off, that the doctrine of Faith be not ſtrangled, which approueth Chriſt the alone author of ſaluation, & of all good things: but rather is this meane to be kept, that faith maye alwaies holde the chiefe place. Iohn doth preſcribe vsus 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 vsus 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, yt there is nothing more fit to ſtirre men vp to the feare of GOD, then while they are truely taught what good they hauehave receiued by Chriſt, as Paul Ph. 2.1. doth beſéech them by the bowells of the merciemercy of God: By which appeareth how lewd is that ſlaunder of the Papiſtes, who ſaye, that the deſire of well doing waxeth colde, while that is extolled, which only maketh obedient children to God. For thence he taketh occaſion to exhort, becauſe we know that God is ſo louing vntounto vsus, that he doeth not impute our ſinnes vntounto vsus.
For his name. The materiall cauſe is aſſigned, leaſt we ſhould féele other meanes to reconcile vsus 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 vsus vponupon 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 vsus our ſins, addeth by name, that he is fauourable to vsus 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 ye leſſe: yea, which is our vntowardneſſe, ther are but few which think that ye 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 giuegive 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 hauehave béene: but the middle ſorte, Wée are that which the one hauehave 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 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 onelyonly olde wiſedome, but that which bringeth vsus 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 hauehave 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 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 ye 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 hauehave 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 hauehave vanquiſhed which are yet in the verie act of warre: But our eſtate is farre other, then theſe that were vnderunder the ſtandard of men. For the battaile is doubtfull to them, and the iſſue is vncertaine. We are already conquerours before we buckle with ye enimie, becauſe our head Chriſt hath alreadye vanquiſhed for vsus 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 ye goſpell, which the ſpirit of God doth ſo prouoke them vntounto. 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 vponupon the eternall truth of God. There is nothing more fraile & fléeting then we, vnleſſe ye power of Chriſt dwel in vsus: 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 yt 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 hauehave giuen is much better: and alſo will better agrée with the Text. I hauehave written vntounto 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, hauehave 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 LoueLove not the world, nor thoſe thinges that are in the worlde: If anie man louelove the world, the louelove of the Father is not him.
16 Becauſe whatſoeuer is in the worlde, (as the luſt of the fleſh, the luſt of the eyes, and the pride of lyfe) are not of the Father, but of the world.
17 And this world paſſeth awaie and the luſts thereof: but hee that fulfilleth the will of God, abideth for euer.
15 He had ſayd before yt this was the onelyonly way to liue godly, To louelove God: but becauſe béeing occupied in the vaine delighte of this worlde, wée tourne all our ſences to another end: this vanitie muſt firſt be plucked from vsus, that the louelove of GOD may raigne in vsus. 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 louelove 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 louelove the world. Hée prooueth by an argument of contraries how neceſſarie it is to caſt awaie the louelove 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 hauehave 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 hauehave, 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 ye fleſh ſignifieth ye 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 ye fleſh, but when earthly minded men, deſiring to liue at eaſe and daintely, are onelyonly 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 ye fleſh, becauſe it alwaies intemperately breaketh out & will not kéepe a meane. Afterwards he aſcendeth by degrées to the groſer faults: The luſt of the eyes, in my iudgement comprehendeth as well vnchaſt lookes, as the vanitie which rangeth in pompe and vaine brauery. There followeth laſtly arrogancie or pride, whereto is ioyned ambition, bragging, contempt of others, a blind louelove 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 vsus to the bleſſed glorie of eternall life: as if he ſhould hauehave 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 vntounto 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 vntounto God.
If any man obiect, that no man dooth that which God commaundeth: the aunſwere is eaſie, that it is not meant héere of ye 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 vntounto vsus 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 onelyonly dooth regenerate vsus with his Spirite, that wée maye giuegive obedience and reuerence to GOD: but cauſeth allſo that our indeauour howſoeuer it be weake, obtaineth the commendation of abſolute righteouſneſſe.
18 Little children it is the laſt time, and as you hauehave heard that Antichriſt ſhal… come, euen now alſo there begin to bee manie Antichriſts, whereby wee knowe that it is th… laſt time.
19 They went out from amongſt vsus, b… they were not of vsus. For if they had ben of vsus they would verely hauehave tarried with vsus: bu… that it might hauehave bene made manifeſt, tha… they were not all of vsus.
18 IT is the laſt time. He confirmeth the faithful againſt offences whe… with they might hauehave bene troubled. Nowe were ſprong vp diuers ſectes, which did cu… a ſunder the vnitie of faith, and diſperſe the Churches. And ye 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 hauehave 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 vsus be diligent to waite for him, leaſt he take vsus at a ſodaine We ought at this day to be ſtirred vp in like manner: and to lay hold by faith …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 hauehave 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 ye ſucceſſion of many yeres, wherein the Church hath continued in the world vntounto 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 ye Apoſtle, becauſe he calleth that the laſt time, wherein al things are ſo fulfilled, that there remaineth, but the laſt reuealing of Chriſt.
You hauehave heard that Antechriſt. He ſpeketh as of a thing knowen. Whence it is eaſie to gather, that the faithfull wer taught 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 hauehave receiued, and alſo that they might inſtruct th… poſteritie to beware. For ſo God would hauehave 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 hauehave 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 vntounto their necks. The ſame thing in truth is come vntounto them, that was vntounto 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 hauehave 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 Antichriſt, which ſhall vexe the Church for thrée yeares and a halfe. All the notes wherby ye 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 vsus remember therefore, that the ſpirit of God did not onelyonly 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 yt they ſhould be ſome one kingdome: but it is not ſo. They yt think that ther ſhalbe one only man, they are gretly deceiued. But Paul whē he maketh mētiō of ye falling away to come, doth plainely witnes, that ther ſhall be a certain bodie & kingdome. 2. The. 2.3. Firſt he foretelleth ye falling awaye, which ſhall ſpred it ſelfe ouer all the church, yt it may be as it wer a general euil: then he aſſigneth ye general head of ye Apoſtacie to be ye aduerſary of Chriſt: which ſhal ſit in ye 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 hauehave expoūded in his place: now it ſufficeth to touch it a little. 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 onelyonly ſée a farre off the ſignes of ye 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 vsus. Hée preuenteth another obiection, that ye Church did ſéeme to hauehave 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 vsus doo fall away, then if a thouſand that are without ſhuld conſpire againſt vsus. 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 hauehave not Chriſt, howſoeuer wt their mouth they profeſſe his name for a time. When he ſaith, They went out from vsus, he ſignifieth yt 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 vsus, becauſe they did falſly pretend the name of ye 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 vsus. He dooth openly pronounce that they wer neuer members of the church which fall away. And in truth the ſeale of God vnderunder 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 hauehave imbraced Chriſt, doo fall awaye. I aunſwere, that there are thrée ſorts of them that profeſſe Chriſt. For there are, which doo but 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 hauehave a liuely roote of Faith, and they carrie in their hearts firmely grounded, a witneſſe of their adoption.
The two firſt degrées hauehave 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 ye knowledge of Chriſt, which fall away: but had onelyonly a light and vncertaine taſt.
That they might be made knowen. Hée ſheweth that examination is neceſſarie and profitable for the Church. Wherevpon it foloweth on the contrarie, yt it is no iuſt cauſe to be troubled at. Séeing the Church is lyke vntounto 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.
20 And you hauehave an annoyntment from that holy one: and knowe all things.
21 I hauehave not written vntounto you, becauſe you knowe not the truth: but becauſe you hauehave knowen it, and becauſe no lye is of the truth.
22 Who is a lyer, but hee which denyeth that Ieſus is Chriſt? This is Antichriſt, which denyeth the Father and the Sonne.
23 Whoſoeuer denieth the Sonne, the ſame hath not the Father.
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 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 onelyonly 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 vsus the knowledge which is giuen of the Lord.
The Apoſtle dooth together ſharpen the readers with this proceſſe: becauſe they hauehave the leſſe excuſe, which are indued with the gifte of vnderſtanding, except they goe before 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 hauehave 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 hauehave 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 vsus, much plentie of his owne fulneſſe.
Hence it followeth that men are not rightly wiſe by the ſharpneſſe of their owne 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 hauehave 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 hauehave 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 vponupon 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 onelyonly are lyers, who denye that the Sonne of God is come in the fleſh, leaſte any ſhoulde beyonde meaſure diſquiet 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 vntounto vsus of his Father in the Goſpell.
Thoſe two Heretykes whome I hauehave before named, gaue the title of Chriſt to the Sonne of God: but yet they vntruely helde him to bée onelyonly 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 hauehave 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 vntounto vsus. 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 hauehave God fauourable, they hauehave 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 yt Chriſt is denyed ſo often as thoſe things yt are proper vntounto him, are takē from him. And as Chriſt is the end of ye 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 vntounto vsus 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 hauehave ſayd, That they hauehave no more religion, becauſe they hauehave 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 hauehave confeſſed that there is one God. This ſecond point muſt neceſſarily bée adioyned. That hée is no other, but 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 vntounto vsus 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 vntounto Chriſt. Héere is acceſſe to the light, which is otherwiſe worthely ſayd to bée vnable to bée come vntounto. 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 vsus to the practiſe of faith, yt is, yt becauſe God hath giuen himſelfe wholy vntounto vsus 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 without him there is nothing of God. Wher…pon it followeth, yt the Turks, Iewes, & the …ke, hauehave for God a very Idoll. For wt 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 vntounto vsus: what hauehave they but their owne creature or counterfait? Let them flatter themſelues as much as they wil in their fanſies, ye reaſon of diuine matters without Chriſt: yet it is certaine they do nothing but play the fooles, becauſe they hold not ye head, as Paul ſaith, Col. 2.19. Wherevppon it is eaſie to gather, how néedfull the knowledge of Chriſt is.
Manye bookes hauehave a ſentence contrarie to this, He that confeſſeth the ſonne, &c. But becauſe I ſuppoſe it to be noted of ſome, rather to hauehave crept into the Text, I hauehave 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 yt the knowledge of Chriſt was not alwaies ſo reuealed, yet I doe affirme that that was euer true: euen as the light of th… Sunne is ſpread abroad vntounto vsus by beames ſo the knowledge of God is not communicated but by Chriſt.
24 Therefore let that ſame abide in yo… which you hauehave heard from the beginning, … that ſhall remaine in you which you heard fr… the beginning, yee alſo ſhall continue in the Father and in the ſonne.
25 And this is the promiſe which he promiſed vntounto vsus: euen eternall life.
26 Theſe things I hauehave written to you of them that deceiue you.
27 And that annointing which you hauehave receiued of him remaineth in you: and ye hauehave no neede that anie man teach you: but as that ſame annointing teacheth you of all things, & it is the truth, and is not lying, and as it taught you, abide in him.
28 And now little children abide in him: that when he ſhal appeare we may hauehave boldneſſe, and not be aſhamed at his comming.
29 If ye knowe that he is righteous, know ye that he that doeth righteouſly is borne of him.
24 He coupleth an exhortation to the former doctrine: and to the end the exhortation …ay hauehave ye 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 hauehave 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 hauehave 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 hauehave 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 hauehave dronke in their ſuperſtitions, euen from their infancie. VnderUnder this pretence they imbolden themſelues contemptuouſlye to caſt aſide the plaine truth. Such an obſtinacie ought alwaies to teach vsus 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 ye 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 vntounto God. And in whome ſo euer the father doth not dwell by the ſonne, he is whollye vaine and vnprofitable, what knowledge ſoeuer he hauehave. Further, this is an excellent practiſe of ſound doctrine, becauſe it ioyneth vsus to God, and we find in it whatſoeuer belongeth to the true inioying of God. In the laſt place he ſheweth vsus, that this is the chiefe happineſſe if God dwell in vsus. The ſpéech that he vſeth is doubtfull: either that this is the promiſe, whereby he hath promiſed vntounto vsus eternall lyfe: or appoſitiuelye, that this is the promiſe which he hath giuen vsus, 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 vsus 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 onelyonly the beginning of an happie lyfe is placed in the knowledge of Chriſt, but alſo perfection. But no repeating of it can bée too much, ſéeing it is apparāt yt this hath alwaies ben ye cauſe of deſtruction to men, becauſe not being contēted wt Chriſt, they hauehave delighted to range beyond ye ſimple doctrine of ye goſpel.
26 Theſe things I hauehave written vntounto you. The Apoſtle doth againe excuſe it, that he admoniſheth them, who otherwiſe had knowledge & iudgement. And this he doth that they may adioyne ye iudgement of the ſpirite, leaſt ye admonition be fruitles. As if he ſhuld hauehave 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 vsus 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, if he ſée anie caſt abroade of the deceiuers. Where he ſaith, the annointing Which yee hauehave receiued of him, I referre it to Chriſt.
27 Ye hauehave 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 vntounto them ſo much knowledge, that he denie them to be Chriſtes Schollers. He onelyonly 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 vntounto 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 hauehave 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 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 hauehave 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 ye 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 yt faith ought to looke vntounto God, he onelyonly can be a witneſſe vntounto himſelfe, yt he may perſwade our hearts that ye 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 vntounto vsus 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 vsus 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 in vncertaine things.
As he hath taught you, continue. He had ſayd yt 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 vntounto 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 hauehave 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 with ſo many tēpeſts, except it did both looke to ye cōming of Chriſt, & being vpholdē by his power, did bring a quiet ſtate to ye conſciēces. Further, ye nature of cōfidēce is moſt fitly expreſt, whē he ſaith: ye preſence of Chriſt ſhal be borne wtout feare, for they yt ſecurely flatter thēſelues in ſin: turne their back vponupon God: & find peace no where els, but in ye forgetfulnes of God. This is ye ſecuritie of ye fleſh yt beſotteth men: yt being turned from God, they neither loath ſin, nor feare death: in ye mene time they ſhun ye iudgement of Chriſt: but an holy truſt diſpoſeth it ſelfe into the alone ſight of God. Whereof it is yt 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 yt 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, yt they which work righteouſnes are begottē of him. Indéede it is an vſuall kind of ſpeaking in 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.