Commentary on 1 John and Jude, Commentaries 1 · Chapter 3
Chap. 3.
1 BEhold what louelove the Father hath giuen vsus, that we ſhould bee called the ſonnes of God. Therefore the world knoweth vsus not, becauſe it knoweth not him.
2 Beloued, nowe wee are the ſonnes of God, and yet it hath not appeared what wee ſhall bee: But wee knowe that when hee ſhall appeare, wee ſhall bee lyke vntounto him, becauſe wee ſhall ſee him euen as he is.
3 And euerie one that hath this louelove in him, puryfieth himſelfe, euen as hee is pure.
1 THE ſecond Argument is from the dignitie and excellencie of our calling. Our heauenlye Father ſayth hée hath vouchſafed to dignifie vsus with no ſmall honour, ſéeing hée hath adopted vsus to bée his ſonnes. This ſo greate fauour ought to kindle in vsus the ſtudie of godlyneſſe, that wée maye bée lyke vntounto him: and it canne no other way be done, except he which confeſſeth himſelfe to bée one of the ſonnes of GOD, doe purifie himſelfe. And the more vehement the exhortation is, the more is ſet foorth vntounto vsus the grace of almightie God. For wheras he ſayth that louelove is giuen vsus, hée ſheweth that this commeth of méere liberalitie, that God accepteth vsus for his children. For whence become we of ſuch account, but by the louelove of God? Furthermore, his frée louelove is héere manifeſtlye ſpoken of. It is indéede an vnproper kinde of ſpéech, but the Apoſtle had rather ſpeake vnproperlye, then not to expreſſe that which was of neceſſitie to bée knowen. Briefelye, hée ſignifieth that the more plentifull the louelove of GOD is ſhewed vppon vsus, the more wée are bound vntounto him, as Paule to the Romanes the 12.1. beſéecheth the Romanes by the mercies of God, that they would offer themſelues vntounto him an holye Sacrifice. In the meane time we are taught, that as I ſayde the adoption of all the godlye is frée, and dependeth not vppon anie reſpect of workes. For that which the Schoole men ſay, that they are adopted whom god did foreſée to be worthie, is plainely made of none effect by theſe wordes. For by this meanes the gift of God ſhould not hauehave bene frée: This chiefe point of doctrine is principally néedfull to holde. For ſéeing that the onelyonly cauſe of our ſaluation is adoption, and that the Apoſtle witneſſeth that the ſame doth iſſue from the méere and alone louelove of God, there is nothing remaineth to our owne worthineſſe or the deſert of works. For why are we ſonnes? Verily becauſe God hath begunne to louelove vsus fréely, when we were more worthie of hatred then of louelove. And ſéeing that the ſpirit is the pledge of our adoptiō: hence it followeth, that if there be anie good thing in vsus, it muſt not be ſo ſet againſt the grace of God, that rather it muſt be aſcribed vntounto it, as receiued from it. The Name whereof he ſpeaketh cannot be a vaine title. For it is God who pronounceth vsus with his owne mouth to be his ſonnes: as he gaue a name to Abraham, according to the thing it ſelfe.
Therefore the world. This temptation doth vehemently aſſayle our faith, that wée ſhould not ſo be accounted for the children of God, or hauehave anie note of ſuch excellencie ſéene in vsus, yt rather the whole world almoſt doth hold vsus for a mocking ſtocke. Therefore by the preſent condition it can hardly be gathered that God is our Father: for the diuell inuenteth all wayes to darken his bleſſing. He giueth a remedie to this offence when hée ſaith, That it is not yet knowen What manner of men we are, becauſe the world knoweth not God: therefore it is no meruaile, if it contempne his children. Of which thing ther was a notable paterne in Iſaac & Iacob. For when each of them was elected of God, the one Iſmael ſcoffed and ieſted at Gen. 21.9. & 27.41. the other Eſau perſecuted wc threatenings & with ſwoord. Therfore howſoeuer we ſéeme to be oppreſſed in ye world, our ſaluatiō remaineth neuertheles founde & in good ſtate.
2 We are now the ſonnes of God. Now he deſcendeth to eueryevery ones proper feeling. For albeit the wicked doe not intice vsus to caſt away our hope, yet our preſent eſtate is far frō ye glory of ye childrē of God. For in reſpect of ye body we are duſt, & a thing of nothing: death is euer before our eies, & we are in danger of many miſeries, & the ſoule is ſubiect to infinit euils: ſo yt we alwaies find hel in our ſelues. How much more néed is ther yt al our ſences be drawen frō ye beholding of things preſent, leaſt the miſeries wherwith we are compaſſed, doeth driue vsus out of the hope of ye happineſſe that yet appeareth not. For this is the Apoſtles counſell, that wée ſhall doe fooliſhlye, if we meaſure what God hath giuen vntounto vsus, by our preſent condition, but that we muſt holde faſt by an aſſured faith, yt which yet appeareth not.
And we know that when we ſhall be made manifeſt. This condition muſt be chaunged into an Aduerb of time where, or when. Further this worde ſhall appeare, is taken otherwiſe then before. The Apoſtle ſayde a lyttle before, yt it appereth not yet what we ſhal be, ſince the fruit of our adoption is hid: becauſe our felicitie is in heauen, and we are ſtraungers farre from thence in the earth, & becauſe this fraile life that is ſubiect to an hundreth deaths, is farre vnlike to that eternall glorye which belongeth to the children of God: becauſe being ſhut vp after a ſlauiſhe manner in the priſon of fleſh, we are farre diſtaunt from the frée dominion of heauen and earth. But nowe he referreth this note to Chriſt, When hee ſhall appeare. For hée teacheth the ſame thing that Paule doeth vntounto the Colloſ. chapter. 3. verſe. 3. where he ſayth, Your life is hidde with Chriſt: but when Chriſt which is your lyfe ſhall appeare, then ſhall yée alſo appeare with him in glory. And indéede our fayth can no other waye remaine ſtedie, then while it looketh vntounto ye comming of Chriſt. For this is the cauſe why God doeth deferre the manifeſtation of our glory: becauſe Chriſt is not yet made manifeſt in the power of his kingdome. This I ſay, is ye onelyonly prop of our faith, that we may paciently waite for the life that is promiſed vsus. So ſoone as any one dooth turne aſide but a lyttle from Chriſt, it cannot be choſen but hée ſhall faint.
By the word Knowe, he noteth out the certaintie of Faith, that he maye diſcerne it from opinion. Neither is héere noted a ſimple and vniuerſal knowledge, but that which eueryevery one ought to apply to himſelfe, that he may know of a truth, that he ſhall once bée made lyke vntounto Chriſt. Therefore howſoeuer the giuing forth of our glorie is deferred to the cōming of Chriſt, yet the knowledge of it is moſt excellently aſſured.
Like. He dooth not meane that we ſhall be equall, but there muſt néedes be ſome difference betwéene the head and the members: but we ſhall be like him, becauſe hée ſhall make our vile bodie like to his glorious bodie, as Paule teacheth. Phil. 3.21. For the Apoſtle goeth about to ſhew yt this is the laſt end of our adoption, that yt which by order went before in Chriſt, be at the laſt fulfilled in vsus. Yet the reaſon that is added, ſéemeth to bée weake. For if the beholding of Chriſt ſhall make vsus lyke vntounto Chriſt, the wicked ſhall hauehave the ſame glorie with vsus, who alſo ſhall ſée him. I aunſwere, that this is a familiar kinde of beholding, which the wicked cannot beare, but be ſore amazed: yea ouer and beſides that they ſhall horribly feare, and flye from the ſight of God: his glorie ſhal blind their eyes euen ſo that they ſhall be amazed with confuſion. For we ſée howe Adam knowing his owne euill, fled from the preſence of God Gen. 3.6. And God doth pronounce that generally vponupon all men by Moſes, No man ſhall ſée me and liue, Exod. 33.20. Becauſe it cannot otherwiſe be, but that the maieſtie of God as a conſuming fire, doo conſume vsus as ſtubble: ſuch is the weaknes of our fleſh. And as the Image of God is renewed in vsus, we hauehave eyes prepared to the ſéeing of God. And now indéede God beginneth to reſtore his image in vsus: but in how ſmall a meaſure? Therefore except we be diſburdened of all the corruption of our fleſh, we cannot ſée God face to face. Which alſo is expreſſed in this note, Such as he is.
Neyther dooth hée nowe take from vsus all ſight of God in this life: but ſo as Paul ſaith, 1. Cor. 13.12. Now we ſée as in a glaſſe by a darke ſpeaking. And this kinde of ſéeing with an eye beholdinge, hée diſcerneth elſe where. In ſumme, God ſetteth foorth himſelfe now to be ſéene of vsus, not ſuch as he is, but ſuch as our ſmall capacitie can comprehende him. So is fulfilled that which is ſet downe in Moſes, that we ſée him onelyonly as it were on the backpart. Exo. 33.23. Becauſe in his face there is an ouer-paſſing brightneſſe. It is further to bée noted that this reaſon which the apoſtle bringeth, is taken from the effect and not from the cauſe. For he dooeth not teach, that wée ſhall bée lyke him therefore, becauſe wée ſhall inioye the ſight of him: but he prooueth that we ſhall therefore bée pertakers of the diuine glorie, becauſe except our nature were indued with a ſpirituall, heauenly and an happie immortalitie, it could neuer come ſo néere vntounto God. And yet there ſhal not be ſuch a perfection of glory in vsus, that our ſight ſhal comprehend God wholy. For there ſhall be euen then betwéene him and vsus, a great diſtance of proportion. But when the Apoſtle ſaith, we ſhall ſée him as he is, he noteth out a new & vnſpeakable kind of ſéeing, wherof we are now ignorant. For ſo long as we walke by faith, Paule teacheth, that we are ſtraungers from him. 2. Cor. 5.6. And ſo often as he yéelded himſelfe to be ſéene of the fathers, he was not ſéene in his being, but vnderunder certaine markes. There then ſhall the maieſtie of God which now is ſecret, be ſéene at the laſt in it ſelfe, when the vaile of this mortall and corruptible nature ſhall be taken away. I paſſe by other ſubtill reaſonings. For we ſée how Auguſtine dooth vexe himſelfe in them, and yet we ſée he doth not ridde himſelfe thereof, both in his Epiſtels to Paulina, and Fortunatus, and alſo in his booke of ye Citie of God. 22. & in other places. Yet yt which he ſaith there is worth noting, That in this inquiſition the meane of ſéeing is more excellent then of ſpeaking: and that there muſt be héede taken, leaſt while by contending we ſéeke how God can be ſéene, we léeſe the peace and holineſſe, without which no man ſhall ſée him.
3 EueryEvery one which hath this hope. Now he concludeth that therefore the indeauor of holineſſe ought not to waxe colde in vsus, becauſe our felicitie dooth not yet appeare, for that hope ſufficeth. Further we knowe that thoſe things are hoped for, which are hid. The meaning therefore is: Howſoeuer we hauehave not Chriſt yet preſent before our eyes, if yet we truſt in him, that it cannot be, but this hope will ſtir vsus vp, and pricke vsus forward to follow after holineſſe: becauſe being right it guideth vsus to Chriſt, whom we knowe to be the perfect example of holineſſe.
4 Whoſoeuer doth commit ſinne, doth alſo commit iniquitie, and ſinne is iniquitie.
5 Further ye knowe that hee was made manifeſt, that he might take away our ſinnes, and in him there is no ſinne.
6 Whoſoeuer abideth in him, ſinneth not: whoſoeuer ſinneth, hath not ſeene him.
4 THe Apoſtle hath before alreadie ſhowed how vnkinde we are towardes God if we lightly eſtéeme the honour of our adoption, whereby he preuenteth vsus of his owne good will: & do not at the leaſt render vntounto him louelove againe. He hath together put in betwéene that admonition, that our affection muſt not be made leſſe, becauſe the happie eſtate promiſed is deferred. And now becauſe men vſe to flatter themſelues in euils more then is méete, he correcteth this wicked cockering, pronouncing that they are wicked, and breakers of the lawe, whoſoeuer doo ſin: For it is verie credible, that there were then ſuch, as by theſe flatterings did extenuate their ſinnes, and make them ſéeme leſſe then they were: It is no maruell if we ſinne, becauſe we are men: but there is great oddes betwéene ſinne and the breaking of the law. The Apoſtle driueth from them this vayne excuſe, when he defineth ſinne to be ye tranſgreſſion of the lawe. For his purpoſe is, to ſet before them, the hatred and horrour of ſinne.
The name it ſelfe of ſin ſéemeth to ſome to be but a light thing: but iniquitie or trāſgreſſion of the lawe, cannot ſo eaſely be forgiuen. But the Apoſtle dooth not make ſins equall, when he condemneth all ſinners of iniquitie, but he laboureth ſimplye to teach, that ſinne ariſeth of the contempt of God, & that by ſinning the righteouſneſſe of the law is broken. Wherefore this doctrine of Iohn hath none agréement with that doating Paradox of ye Stoikes, Furthermore to ſinne, in this place doth not ſignifie to offend in ſome work, nor is ye name of ſin taken for euerye offence: but he calleth ye ſin, when men runne headlong into euil with ye whole affection of the hart. And he doth not meane ye others ſin, except they which are addicted to ſin. Neither are ye faithfull, who are ſtill intangled with the affections of the fleſh, taken for wicked, albeit they are not cleane and pure from ſin: but becauſe ſin doth not raigne in thē, Iohn ſaith that they ſinne not: as I wil anone expreſſe more at large. The ſumme of this ſentence is, That their wicked life who giuegive thē ſelues leaue to ſinne, is abhominable to god, and cannot be indured of him, ſéeing it is contrarie to his law. Hence it doth not folow nor can it be gathered, that the faithfull are wicked: becauſe they deſire to be ſubiect to God, & they miſlike with themſelues becauſe of their ſins, & that for eueryevery offence. And againe, as much as in them lieth, they frame their liues to the obedience of the law. But where the deſire or vſual courſe of ſinning is wt deliberatiō, there is ye trāſgreſſiō of ye law.
5 Furder you know that he hath appeared. He ſhoweth by another argument how much ſinne and faith doo differ. For it is Chriſtes office to take away ſinne, and to this ende he was ſent of his father: and by faith we are made pertakers of the righteouſneſſe of Chriſt. Therefore whoſoeuer beléeueth in Chriſt, it is of neceſſitie, that he be purged from ſinnes. But whereas our Sauiour Chriſt is ſayde in another place to take awaye ſinnes, becauſe by his death he hath purged them, leaſt they ſhould be laid to our charge before God: Iohn. 1.29. In this place Iohn meaneth that truly and in very déed, as they ſay, Chriſt taketh away ſinnes, becauſe by him our olde man is crucified. Rom. 6.6. And his ſpirit doth mortifie our fleſh, with the corrupt affections thereof, by repentance. Neither doth the courſe of the text ſuffer to expoūd it of remiſſion. For ſo, as I hauehave ſaid he reaſoneth, that they which ceaſe not to ſin, do make fruſtrate the benefit of Chriſt: ſéeing he came that he might deſtroy the kingdome of ſinne. And that is referred to ſanctification of the ſpirit.
There is no ſinne in him. He ſpeketh not héere of Chriſts perſon, but of his whole bodie. Whether ſo euer Chriſt hath ſhed out his power, he denieth that there is anye more place for ſinne. Therefore he ſtraight gathereth that they ſin not which abide in Chriſt. For if by faith he dwell in vsus, he perfourmeth that his worke, that he may purge vsus from ſinne. Wherevpon it appeareth what it is to ſinne. For Chriſt doth not renewe vsus perfectly in one day or moment with his ſpirit, but he continueth the renuing that is begun in part all the life long. It cannot therfore be but the faithfull ſhuld be ſubiect to ſinne, ſo long as they liue in the worlde. But foraſmuch as Chriſts kingdome doeth flouriſh in them, ſinne is aboliſhed. In the mean time, they are accompted off, according to the principall parte, that is, that they are called iuſt, & ſaid to liue iuſtly, becauſe with a ſincere affection of the hart they labour after righteouſneſſe. They are ſayd not to ſin: becauſe albeit they fall by the infirmitie of the fleſh, yet they doo not conſent vntounto ſinne: but rather ſtriue with griefe of heart, that they may truly ſay with Paule, they doo the euill which they would not. Rom. 7.19. The faithfull he ſaith doo abide in Chriſt, becauſe by faith wée are grafted into him, and are made one with him.
6 Whoſoeuer ſinneth hath not ſeene him. Hée hath according to his woont, annexed the contrarie parte, that wée maye knowe that the faith and knowledge of Chriſt, is falſly pretended, without newnes of lyfe. For Chriſt is no where idle where he raigneth: but ſheweth foorth the power of his ſpirite. And it is ſaid alreadie that it is his office to put ſinne to ſlight, no otherwiſe then the Sun driueth away ye clowdes with his brightneſſe.
And we are taught again by this place, how liuelye and effectuall a thing the knowledge of Chriſt is: which indéede dooth tranſforme vsus into his Image. So by Affection and Knowledge, there is no other thing ment then faith.
7 Little children let no man deceiue you: he that doth righteouſneſſe is righteous, euen as he is righteous.
8 Hee that committeth ſinne is of the Diuell, becauſe the Diuell ſinneth from the beginning. For this purpoſe was the ſonne of God made manifeſt, that he might looſe the workes of the Diuell.
9 Whoſoeuer is borne of God ſinneth not, for his ſeede remaineth in him: neyther canne hee ſinne becauſe hee is borne of God.
10 In this are the children of God knowen and the children of the Diuell.
7 HE that dooth righteouſneſſe. The Apoſtle teacheth in this place, that the newneſſe of lyfe muſt be made knowen by good works: and that the lykeneſſe wherof hée hadde ſpoken, which is betwixt Chriſt and his members can not ſtande, excepte it bring foorth the fruite. As if hée hadde ſayde, Séeing it dooth become vsus to bée lyke vntounto Chriſt, let the truth & witneſſe of this thing, appeare in our lyfe. This exhortation is all one with that of Paules, in the 5. to the Galathians vearſe. 25. If you liue in the Spirite, walke alſo in the Spirite. For many would gladly perſwade themſelues that they hauehave righteouſneſſe hidde in their hearts, while their féete, their hands, their tongues, & eyes, are let looſe to iniquitie.
8 Hee that committeth ſinne. Alſo, this worde to Commit, is referred to the outwarde déedes, that the meaning may bée, that there is no lyfe of God and of Chriſt, where men behaue themſelues leawdly and wickedlye, but rather ſuche are the bonde ſlaues of the Diuell. By which ſpeach, he more fully expreſſeth how farre they diſagrée from Chriſt.
For euen as firſt he hadde ſette foorthe Chriſt the Fountaine of all righteouſneſſe: ſo nowe alſo on the contrarye, he aſſigneth the Diuell, to bée the heade of ſinne. Hée denyeth that anye man dooth belonge to Chriſt, but hée that is righteous, and approoueth himſelfe to bée ſuch a one by his workes: now he ſendeth all other into the diuels fellowſhip, and caſteth them vnderunder his dominion: that we may know that Sathan dooth exerciſe tyrannie, where the righteouſneſſe of Chriſt dooth not beare the ſwaye. And yet there are not to be imagined with the Maniches two beginnings one againſt another, for we know that the Diuel is euill not by nature & creation, but by the iniquitie of his owne falling away.
We knowe further, that he is not equall with God, that he ſhould contend with him in a like power: but that hée is forced manger his téeth, that hée cannot doo anye thing, except at the will and aſſignment of his creatour. Finally when Iohn ſaith, Some are borne of God, and ſome are of the Diuell, he faineth no propagation as the Maniches did dreame: but he meaneth that the firſt are gouerned by the Spirite of Chriſt: and the others are vyolently carryed of Sathan, as God hath giuen him this power againſt vnbeleeuers.
Becauſe the Diuell ſinneth from the beginning. Euen as before he ſpake not only of Chriſtes perſon, when he ſayd, hée was righteous, but didde aſſigne him to bée the cauſe and Fountaine of righteouſneſſe: ſo nowe when hée ſayth the Diuell ſinneth, hée comprehendeth his whole bodie, that is, all reprobates. As if hée had ſayde, this is the diuells propertie, that he force vntounto ſinne.
Wherevpon it followeth, that they are his members and are led of him, whoſoeuer delight in ſinne.
Further, this Beginning whereof the Apoſtle maketh mention, is not of eternitie: as when he teacheth that the word was from the beginning. For there is great oddes, betwéene God and creatures. The beginning in God is without time. Wherefore, ſéeing the word was euer with God, thou ſhalt not finde any inſtant of time wherin it began to be: but it is of neceſſitie that thou come to very eternitie it ſelfe. And héere Iohn meaneth nothing els, but yt the diuell was an Apoſtata, immediatelye after the creation of the worlde, and from thence hath neuer ceaſed to ſpreade abroade his poyſon amongeſt men.
For this purpoſe appeared the Sonne of God. Hée repeateth the ſame thing againe in other wordes, that hée ſayde before, That Chriſt came to take awaye ſinne. Hence are two things to be gathered: That they can not be accompted for the members of Chriſt, nor anye waye to appertayne to his bodye, in whome ſinne dooth raigne. For whereſoeuer Chriſt ſheweth his power, he putteth the Diuell and ſinne to flight. Which alſo Iohn addeth immediatelye, for the next ſentence, where he ſayeth, That they ſinne not which are borne of God, is the concluſion of thoſe things, that went afore.
The Argument is drawen from repugnaunces, as I ſayd before: becauſe the kingdome of Chriſt, which of neceſſitie bringeth with it righteouſnneſſe, can not ſtande together with ſinne. But I hauehave alredie touched afore, what Not to ſinne dooth ſignifie héere. For hée dooth not make the Children of god vtterlye frée from all fault, but hée denyeth that they can trulye boaſte of this title: except ſuch as from their heart indeauour them ſelues to frame their life vntounto the obedience of God.
Indéede the Pelagians and Puritanes did once abuſe this teſtimonie: when they imagined that ye faithfull were indued with an Angelicall puritie in this world. And in this time certaine of the Anabaptiſtes hauehave renued that dotage.
But whoſoeuer dreame of ſuch a perfection, doo ſufficiently ſhowe what a blockiſh conſcience they hauehave. And theſe wordes of the Apoſtle are ſo farre off from ſtrengthening their errour, that they ſuffice to refute them. He ſayeth, They ſinne not, which are borne of God. Nowe reſteth to be ſéene, whether God doo regenerate vsus in one moment. But it is manifeſt that regeneration is ſo begun in vsus, as the remnaunts of the olde man remayne euen vntounto death. But if regeneration be not full and perfect, it doth frée vsus from the bondage of ſinne, but according to the meaſure thereof. Hence appeareth that it can not be poſſible, but the Children of GOD are burdened with offences, and doo daylye ſinne, inaſmuch as they hauehave yet ſome remaynder of the olde nature.
And yet this remayneth ſure that the Apoſtle ſayth, That this is the ende of regeneration, that ſinne may be done away: and that they therefore lyue iuſtlye and godlye, whoſoeuer are borne of GOD: becauſe the Spirite of GOD dooth correct the deſire of ſinning.
And that the Apoſtle meaneth, by the Seede of GOD. For ſo the Spirite of God frameth the heartes of the godly vntounto right affection, that the fleſh with his luſtes preuayleth not, but is kept vnderunder, as béeing tamed vnderunder a yoke. In concluſion, the chiefe effects in the elect, the Apoſtle aſcribeth to the ſpirit of God, who by his power repreſſeth ſinne, and doth not ſuffer it to flouriſh.
Neither can he ſinne. Héere now the Apoſtle aſcendeth higher. For he doth plainly teſtifie, that the hearts of the godly are ſo effectually gouerned by the ſpirite of God, that they followe his direction with an vnchaungeable deſire. But this is verie far from Popiſh doctrine. The Sorboniſtes indéede confeſſe, that the will of man cannot deſire that which is right, except it bée holpen by the ſpirit of God: but they imagine the motion of the ſpirit to be ſuch, as leaueth vntounto vsus the frée choice of good & euil. Hēce they draw merites, becauſe we willingly obeye vntounto the grace of the ſpirit, which it was in our power to reiect. Finally, they define this to bée the onelyonly grace of the ſpirite, that wée be able to will well, if we liſt. Iohn ſayth farre otherwiſe in this place: for he doth not onelyonly teach that we are able not to ſinne, but that the motion of the ſpirit is ſo effectuall, that of neceſſitie it holdeth vsus in a continall obedience of righteouſneſſe. Neither is this the onelye …lace of Scripture, which teacheth that the …ill is ſo framed, that it cannot bée but right. For God teſtifieth, that he giueth a new hart …o his children, and he promiſeth that he will …auſe them to walke in his precepts. Ezech. …6.26. Adde moreouer, that Iohn doth onelyonly …each how effectually God worketh in man, …ut he plainely affirmeth, that his ſpirit doth continue his grace in vsus to the verie laſte breath, that inchaungeable perſeuerance may be ioyned with newneſſe of lyfe. Wherefore let vsus not with the Schoole men imagine ſome middle motiō, which is in a mans choice to followe, or to refuſe: but let vsus know that our hearts are gouerned of the ſpirit of God, that they may conſtantlye cleaue to the waie of righteouſneſſe. Further, the abſurditie which the Schoole men obiect, is eaſily refelled. They ſaie, but falſly, that by this meanes Will is taken from man. For will is of nature: but becauſe the corruption of nature bringeth foorth onelyonly euill affections, therfore it is of neceſſitie, that the ſpirit of God doe reforme it, whereby it maye incline to goodneſſe. And againe, becauſe men would eaſily fall from that which is good, it is of neceſſitie, that ye ſame ſpirit continue vntounto the end, that which he hath begun. The anſwere concerning deſert is eaſie: for it is not to be held for an abſurd thing, if men deſerue nothing: and yet workes ceaſe not to bée accounted good, which procéed from the grace of the ſpirit, becauſe they are voluntarie. They hauehave alſo reward, becauſe they are fréely accounted vntounto men, as if they were their owne. But here ariſeth a queſtion, whether ſo ſoone as anye man is regenerate by the ſpirit of God, godlyneſſe & the feare of God can neuer be extinguiſhed in him. For ye Apoſtles words ſéeme to giuegive this. They that thinke otherwiſe, alleadge the example of Dauid, who for a time was ſo ouerwhelmed with a brutiſh ſenceleſneſſe, that there appeared no ſparke to remain in him. And moreouer in the 51. Pſalm. 12. he deſireth that it may be reſtored to him again. Whervpon it foloweth, yt he was depriued of it. Yet I doubt not, but that ſéede wherewith God doth regenerate his elect, as it is incorruptible, ſo it kéepeth the continuall force. I graunt it may be, that ſometimes it bée (as it were) ſtrangled, as it was in Dauid. But yet at what time al godlines ſéemed to be vtterly put out in him, ye quicke cole lay hid vnderunder the aſhes. Satan indéed goeth about to pluck vp whatſoeuer is of God in ye elect: but when …e is moſt of all let looſe: ye ſecret roote remai…eth, which afterward ſpringeth forth at the …ſt. But Iohn ſpeaketh héere, not of one actiō …s they call it: but of the continual courſe of ye …fe. Certaine frantike fellowes dreame of I now not what eternall ſéed in ye elect, which …y alwaies bring frō their mothers wōbe. But to this purpoſe they doo more then vnfit… wreſt Iohn his words: For he diſputeth not …f eternal election, but beginneth at regenera…on. There are alſo others twice mad, who …nder this pretēce wil hauehave eueryevery thing law…ul to thē yt beleeue, becauſe Iohn ſaith they cā …ot ſin. They wil therfore yt we folow wtout …ifference, whatſoeuer our affectiō ſhal craue …s: ſo they giuegive licence to cōmit whoredome, …o ſteale, & to kill, becauſe there can be no ſin …her ye ſpirit of God raigneth. But ye Apoſtle meaneth far another thing. For the Apoſtle …enieth that the faithful can ſin, becauſe God …ath written his lawe in their heartes, as it …s in the Prophet Iere. 31.31.
By this are knowne. In few words he con…ludeth, yt they do in vaine challenge to them…elues a name amōgſt ye childrē of God, which …o not approue thēſelues to be ſuch by a godly … holy life: foraſmuch as by this marke they …iffer from the children of the Diuell.
Further, he doth not ſo meane, that they … made manifeſt, that they may be openly knowen to all the world: but this onelyonly he meaneth, that the fruit and effect of the diuine adoption doth alwaies ſhew forth in the lyfe.
Hee that doeth not righteouſneſſe is not … God, nor he that loueth not his brother.
11 Becauſe this is the preaching which you hauehave heard from the beginning, that we lo… one another.
12 Not of Caine which was of that wicked one, and ſlew his brother, and wherefore ſlew… he him? Becauſe his owne workes were euill, and his brothers good.
13 Meruaile not my brethren, if the worl… hate you.
HE that doth not righteouſnes. To do righteouſneſſe, and to commit ſinne, are héere ſet one againſt another. Therfore to do righteouſneſſe, is nothing elſe then from the heart to feare God, and to walke in his preceptes, as farre as mans frailtie will beare. For albeit yt righteouſnes if it be takē preciſely, is no other thing then the full obſeruing of the lawe, from which the faithfull are alwayes farre of: yet becauſe God doth not lay theyr …fences & faultes to their charge, this percel …f obedience which they performe vntounto God, …s called righteouſneſſe. And Iohn ſheweth plainly that they are not of God, whoſoeuer …ine not righteouſly: becauſe whoſoeuer God …alleth, he doth renue thē by his ſpirit. Therefore the newneſſe of life is a perpetuall witneſſe of Gods frée election.
And which loueth not his brother. He applyeth a generall doctrine to his purpoſe. For hetherto he hath exhorted the faithfull to brotherly louelove: Now by the ſame he ſheweth the ſumme of true righteouſneſſe, wherefore this part is added in ſtéed of an expoſition. But I hauehave ſayd before after what ſort whole righteouſneſſe is comprehended vnderunder brotherlye louelove. The louelove of God indéede hath the firſt place, but becauſe of that dependeth brotherly louelove amongſt men, oftētimes by a Sinadoch that is contained vnderunder this: & this again vnderunder that. Therefore as euerie one is giuen to humanitie and well doing, ſo he ſaith that he is iuſt, and ſo accounted, becauſe louelove is the fulfilling of ye law. He cōfirmeth this ſentence when hée ſayeth, that the faithfull hauehave ben ſo taught frō ye beginning: for by theſe words he ſheweth, that this definition which he giueth, ought not to ſéeme ſtraunge vntounto them.
12 Not as Caine. Another confirmati… is taken of ye contrarie: becauſe hatred rai… neth in the reprobate and children of the d… uell, and holdeth as it were the chiefetie … their life: of which thing he ſetteth dow… Caine as an example. In the meane time … maketh to their comfort, as he concludeth at … laſt: Meruaile not if the world hate you. This expoſition is to be diligently noted: for in the manner of life men are alwaies deceiued: becauſe they place holineſſe in figured workes, & while they tormēt themſelues with trifles, they thinke they are twice acceptable to God. Euen as Monkes doe proudly, tearme theyr kinde of life, the ſtate of perfection. And in Poperie there is not thought anie other worſhip of God, then yt filth of ſuperſtitions. But the Apoſtle doth eſpecially ſhew that we are approued of God, if we louelove o…e… …other. Againe, that the diuell raigneth, where hatred, grudge, enuie, and diſpleaſures dooeth raign. Yet it is together to be kept in memorie that I touched of late, that brotherly louelove, becauſe it ariſeth of the louelove of GOD as the effect of the cauſe, is not ſeparated from it, but rather is commended of Iohn for this cauſe, for that it is an approouing of our holyneſſe before GOD. When he ſayeth that Caine was by this cauſe enforced to the ſlaying of his Brother, becauſe his owne works were euill. Hée meaneth that which I hauehave noted alreadie, that where wickedneſſe beareth the ſwaie, hatred poſſeſſeth all the partes of life. Hée maketh mention of the iuſt works of Abel, that we may learne to beare it paciently, if the world prouoked with no iniury, doe hate vsus without cauſe.
14 Wee knowe, that wee are tranſlated from death to life, becauſe we louelove the bretheren. He that loueth not his brother abideth in death.
15 Euerie one that hateth his brother, is a manſlayer: & you know that no manſlayer hath eternall life abiding in him.
16 By this hauehave wee knowen louelove, becauſe hee layde downe his lyfe for vsus: and we ought to lay downe our liues for the bretheren.
17 If anie man hauehave this worldes good, and ſeeth his brother hauehave neede, and ſhutteth vp his compaſsion frō him, how dwelleth the louelove of God in him.
18 My little children, let vsus not louelove in word and tongue, but in deede and truth.
14 HE commendeth louelove vntounto vsus by an excellent ſpeach: becauſe it is a teſtimonie of our being deliuered from death to lyfe. Wherevpon it followeth, that if wée louelove our bretheren, we are happie, and if wée hate them, we are miſerable. Ther is no man that dooth not deſire to eſcape and to be delyuered from death, therefore they muſt néede be more then blinde, who by foſtering of hatred doo willingly pamper their own death. Further, when the apoſtle ſaith, that by louelove it is knowen that we hauehave paſſed into life, he meaneth not that man is his own deliuerer, as if by louing the bretheren hée deliuered himſelfe from death, & obtained life for himſelfe. For he dooth not diſpute héere of ye cauſe of ſaluation: but ſéeing louelove is the principall fruite of the ſpirite, it is alſo a certaine note of regeneration.
Therfore the Apoſtle reaſoneth from ye ſigne and not from the cauſe. For becauſe no man doth truely louelove the brethren, except he which is regenerate by the ſpirit. Hence it is rightly gathered, that the ſpirite of God which is lyfe, dooth dwell in them that louelove the bretheren. But one ſhould therevpon prepoſterouſly inferre that lyfe is attained vntounto by louelove, ſéeing louelove by order is ye later. This Argument ſhould hauehave more coulour, if louelove make vsus more aſſured of our life: that then the aſſurance of ſaluation doth conſiſt in act. But the anſwere therof is alſo eaſie. For albeit that faith is confirmed by al ye graces of god, as by helps, yet it ceaſeth not to hauehave his foundation in the onelyonly frée merciemercy of God. For example, when we inioy the light, we are ſure that the Sunne ſhineth: if the Sunne giuegive his beams into the place wherin we are, we hauehave a certaine more cléere ſight: but yet albeit ye viſible beames doe not pearce through vntounto vsus, in this ſame we are ſatiſfied that the Sun yéeldeth out the vſe of his ſhining vntounto vsus. So after that our fayth is eſtabliſhed in Chriſt, certayne thinges maye come to paſſe, which maye helpe it: yet in the meane time it reſteth in the alone grace of Ieſus Chriſt.
15 Is a manſlayer. To the end hée maye ſtirre vsus the more vntounto louelove, he ſheweth how deteſtable a thing before God, hatred is. Ther is no man but he abhorreth man ſlaughter: yea, wée al hold the verie name to be execrable. And the apoſtle ſheweth that they are al manſlayers which hate theyr bretheren. Hée coulde not ſpeake anie thing more bitterlie, and yet this is not hyperbolical. For whō we hate, we could affoord that he periſhed. And it is no matter, if one kéepe his hands from the euill. For the verie deſire is condempned before God as much as is the practiſe. Yea, alſo when we our ſelues do not deſire to do hurt, if yet we deſire that ſome euil may come vntounto our brother from other wher, euen then alſo we are manſlaiers. Therfore ye Apoſtle doeth define the matter, euen as it is, where he giueth the name of manſlaughter to hatred. Wherby is conuinced the fooliſhneſſe of men, becauſe when they doe euen loath the name, they make almoſt no account of the fault it ſelfe. And whence is that? Euen becauſe the outward face of things doth occupie all our ſences, before God the inwarde affection is regarded. Wherefore leaſt anye doe anye more leſſen ſo excéeding an euill, let vsus learne to call backe our iudgements to the iudgement feate of God.
16 By this wee knowe. Now he ſheweth what is true louelove. For it were not inoughe to prayſe it excepte the power of it were knowen. And hée ſetteth forth a perfect rule of louelove, in the example of Chriſt: becauſe in not ſparing his owne lyfe, hée made it knowen howe much hée loued vsus. Therefore hée biddeth vsus labour to this point. The ſumme is, that therein is our louelove commended, if wée tranſferre the louelove of our ſelues vntounto our bretheren: So as euerie one after a ſorte forgetting himſelfe, take care for others. It is indéede moſt certaine that wée are not farre vnlyke vntounto Chriſt, but the Apoſtle doeth commend vntounto vsus imitation, becauſe albeit we attain not vntounto him, yet it is good that wée followe his ſteppes a farre off. Indéede when the Apoſtle giueth counſaile to hypocrites, that they caſt awaye vaine boaſting, which bragge that they hauehave the fayth of Chriſt, without brotherlye louelove, hée doeth ſhewe, that excepte this deſire doeth preuayle in our heartes, wée hauehave nothing to doe with Chriſt. Neyther yet as I ſayde doeth hée ſo ſet before vsus the louelove of Chriſt, that hée requireth an equall louelove of vsus. For what ſhoulde that bée elſe but a driuing of all at once to deſperation? But ſo he will hauehave our affections framed, that wée maye deſire to beſtowe both our life and death, firſt to the glorie of God, and then to the good of our neighbour.
There is another difference betwixt vsus and Chriſt, that there cannot bée the ſame power of our death For neither is the wrath of God pacified by our bloud, nor lyfe attayned vntounto by our death, nor the debt of others is paide. But the Apoſtle by this compariſon, did not reſpect what was the end or effect of the death of Chriſt, but he onelye woulde that our lyfe ſhould be conformed to his example.
17 If anie hauehave this worlds good. Nowe he preacheth of the common offices of louelove, which procéed from that chiefe fountaine: that is, when we are prepared to reache out our ſelues euen vntounto death for our brethren. Albeit he ſéemeth to reaſon from the more to ye leſſe. For he that refuſeth to eaſe the want of his brother with his good, while his life is not touched, much leſſe will he beſtowe his lyfe. Therefore hée denyeth that there is louelove in vsus, if we leaue our bretheren deſtitute of our helpe. But he accompteth ſo highly of externall liberalitie, that together he ſheweth moſt fitly what is the true way to do well, & what kinde of affectiō ought to guide the ſame. Let therfore this be the firſt propoſition: That no man doth truly louelove the brethren, but hée wil ſhew forth ye ſame in effect, as oft as occaſion doth require. Another, how much riches anie man hath, accordingly he is bound to reléeue ye brethren, becauſe ye Lord by this meanes doth miniſter vntounto vsus matter to exerciſe our louelove. The third, yt eueryevery ones neceſſitie is to be cō ſidered: becauſe as euerye one néedeth meate, drinke, or anye other thing, wherof we hauehave ſtore, he doeth euen ſo craue our duetie. The fourth, yt ther is no liberality doth pleaſe god, except it be ioyned [Te Sumpatheia] to a cō paſſion, many ſéeme to be liberall, which yet are not anye whit touched with the miſeries of their brethren. But the Apoſtle biddeth vsus to open our bowells: which is done when wée put vponupon vsus almoſt ye ſame féeling yt we may bewaile together ye euills of others, no other waies, then as our owne.
The louelove of God. Heare the queſtion is of the louelove of brethren. Therfore why doth he name ye louelove of God? Verily ye principle muſt be kept, that it cannot be but it is the louelove of God, ſhoulde beget in vsus the louelove of our bretheren. And by this meanes God taketh an experience of our louelove towardes him, while he commaundeth vsus to louelove men for his ſake: as it is in the 16. Pſalme. My dooing well extendeth not vntounto thée: but my will and my deſire is vntounto the Saints which are in the earth.
18 Let vsus not louelove in word. Ther is a granting in this firſt part For we cannot louelove onelyonly with the tongue: but becauſe manye doe faſly boaſt of this, the Apoſtle giueth the name of the thing, to their diſſimulation, as vſeth often to be done Albeit in the other part he reproueth their vanitie, when he denieth yt it is ye truth, except it be in déede. For thus the words are to be reſolued: let vsus not profeſſe with tongue that we louelove, but let vsus approue it by déede: becauſe this is the ryght condition of louelove.
19 And by this we know that we are of the truth, & ſhal perſwade our hearts before him.
20 But if our heartes accuſe vsus, truely God is greater then our hearts, & knoweth all things.
21 Beloued, if our hearts accuſe vsus not, wee hauehave truſt towards God.
22 And if we aske anie thing, we receiue it of him: becauſe we keepe his commandements, and doe thoſe things that are pleaſaunt before him.
19 HE taketh the name of Truth héere in another ſence: but it is an excellent giuing of a name, that if we louelove our bretheren truely, we hauehave héereby a teſtimonie that we are borne of God, who is the truth, or that the truth of God hath place in vsus. But let vsus alwayes remember that we hauehave not that knowledge which the Apoſtle ſpeaketh of frō louelove, as if from thence were to be fetched the aſſurance of ſaluation. And indéede from no other where doe we knowe that we are the children of God, but becauſe he ſealeth into our hearts his ful adoption by his ſpirit, and we by faith imbrace the aſſured pledge thereof offered in Chriſt. LoueLove therefore is an increaſe or inferiour helpe, to the ſtrengthning of faith: and not the foundation whereon it ſtandeth. Why then ſayth the Apoſtle, Wee ſhall perſwade our hearts before God? Verily he ſheweth by theſe words, that faith ſtandeth not without a good conſcience. Not that our aſſurance ariſe frō thence, or dependeth thereon: but bicauſe thē we are perſwaded truly of our coniunctiō wt god, whē ye efficacy of ye holy ghoſt doth ſhew forth it ſelf in our louelove. For it ſhal alwaies be profitable to weigh what ye apoſtle handleth. For becauſe he cōdemneth in vsus a fained profeſſiō of faith, he ſaith yt we cā hauehave a ſound perſwaſiō before God no other way, then if his ſpirit do bring forth in vsus the fruit of louelove. And albeit yt a good conſcience cā neuer be ſeparate frō faith, yet no man ſhall thence rightly gather, yt we muſt looke to our workes, that our perſwaſion may be firme.
20 But if our heart condemne vsus. He… prooueth by the contrarie, that they hauehave the name and ſhew of Chriſtians in vaine, who hauehave not the teſtimonie of a good conſcience. For if any man be guiltie in his own knowledge, and is conuinced in the proper féeling of his owne ſoule, much leſſe ſhall hée eſcape the iudgement of God. It followeth therfore that faith is ſubuerted with the diſquiet of an euill conſcience. He calleth, God greater then our heart, in reſpect of iudgement, that is, becauſe he ſéeth much more cléerelye then we, and ſearcheth more ſharpe, and iudgeth more ſtraightly. In which ſenſe Paule ſaith, that albeit he knewe nothing by himſelf, yet he was not thereby iuſtified. 1. Cor. 4.4. For he acknowledgeth, that albeit he be carefully giuen vntounto his dutie, yet that he offendeth in many things, and that he dooth forgiue himſelfe by vnaduiſedneſſe, thoſe ſinnes which God dooth ſée. This therefore is the minde of the Apoſtle, that it cannot be that he ſhoulde eſcape the iudgement of God, whom his own conſcience dooth accuſe and conuince. To the ſame ende belongeth that he by and by adioyneth, that God ſéeth all things. For howe ſhould thoſe things be ſecret, which wée are driuen to ſée, who in reſpect of him are blockiſh and blinde? So therefore expound it, God in that he ſéeth all things, is much greater then our heart. For to take the word yt coupleth together in ſtéed of a perticular cauſall is not ſtraunge. Now the ſenſe is plain, that is, that ſéeing the knowledge of God pearceth further then ye ſenſe of our owne conſcience, that no man can ſtand before him, excepte hée whom vprightneſſe of conſcience ſuſtaineth. But héere is obiected a queſtion: It is certaine that the reprobate are ſometime drowned of Satan in ſuch a Lake of féeling, that they féele not their euills at all, and without all griefe or feare, as Paule ſaith, they runne ſecurely into their deſtruction. Eph. 4.19. And it is certaine alſo that hypocrites are wont to flatter themſelues, and proudly to contemne the iudgement of God, becauſe that béeing dronkē with a falſe opinion of righteouſnes, they are not touched with their ſinnes. The aunſwere is eaſie, That hypocrites are deceiued becauſe they ſhun the light: and that the reprobates feele nothing, becauſe they goe away from God. Yea, there is no ſecuritie to an euill conſcience, but in lurking corners. But héere the Apoſtle ſpeketh of conſciences, which being brought out into light, GOD bringeth to his tribunall ſeate, and exerciſeth with the féeling of his iudgement. Albeit yet this is alſo generally true: that we neuer hauehave any ſound peace, except that which the ſpirite of God dooth giuegive vntounto pure heartes thoſe whome we hauehave ſayd to be aſtoniſhed, féele yet oftetinmes blind prickings, and are tormented in their drouſineſſe.
21 If our heart accuſe vsus not. I hauehave expounded alreadie, that this dooth neither belong to hypocriſie, nor to ye groſe contempt of God. For howſoeuer the wayes of reprobates doe pleaſe themſelues, yet the Lord trieth the heart ſayth Salomon, Pro. 21.2. This exqueſite ballaunce of GOD cauſeth by his triall, that none canne boaſt himſelfe that hée hath a cleane heart. Therefore the Apoſtles words hath this meaning, that then we come onelyonly with a quiet conſcience into the ſight of God, when béeing of a ſound purpoſe in our ſelues, wée bring with vsus the witneſſe of a ryght and good heart. That ſaying of Paule is indéede true: That we hauehave entraunce to GOD with boldneſſe by faith, which reſteth vppon the grace of GOD. Epheſ. 3.12. Agayne, that by fayth we hauehave peace, that our conſciences maye bée quyet before God. Rom. 5.1. But betwixte theſe ſentences there is no oddes. For Paule ſheweth the cauſe of boldneſſe: but Iohn onelye maketh mention of an inſeparable accident, which is neceſſarily anexed, though it bée not the cauſe. Yet héere ariſeth a greater hardneſſe, becauſe there ſéemeth no aſſuraunce to be left in the whole worlde. For who is there to bée founde whome his heart cannot accuſe in anie thing? I aunſwere, that the godlye are ſo reproued, as they together doe eaſe themſelues: for it is indéede neceſſarye, that they ſhoulde inwardly be touched effectually with their ſinnes, that feare maye inſtruct them to humilitie: but by and by they flye to the ſacrifice of Chriſt, where they hauehave aſſured peace. Albeit the Apoſtle doeth ſaye that they are not accuſed in anie other ſence, becauſe howſoeuer they acknowledge themſelues to fayle in many things, yet they are releeued with this teſtimonie of conſcience, becauſe they doe truelye and from the heart feare God, and deſire to ſubmit themſelues to his righteouſneſſe. Whoſoeuer are indued with this godly deſire, & in the meane time knowe that theyr indeauours, howe much ſo euer they want of perfection, doe yet pleaſe GOD: are worthely ſayde to hauehave a quiet and peaceable heart: becauſe there is no inward pricking, which ſhould diſturbe their quiet chéerefulneſſe.
22 And if we ſhall aske any thing. Becauſe aſſured truſt and calling vponupon God are things ioyned together: euen as before he had taught that an euill conſcience was contrarie to aſſurance: ſo now he ſheweth, that god cannot be called vppon, but of them which feare him and worſhip him a right in a pure heart. This latter foloweth of the firſt. Ther is another generall principle of Scripture, That the wicked are not heard of God, but rather that there ſacrifices and prayers are abhominable. Therfore the way is héere ſhut vp againſt hipocrites, leaſt they ſhould ruſh into the preſence of God with his contempt.
In the meane time he dooth not intende that a good conſcience muſt be brought, as if it did great acceptation to our praiers. Woe be vntounto vsus if we leane vntounto workes, which hauehave nothing in themſelues but matter of trembling. Therefore the faithfull come to the throne of God, no other waies then truſting in the mediation of Chriſt.
But becauſe the louelove of God is euer ioyned with faith, to the end that ye Apoſtle may the more dazle the hypocrites, he depriueth …hem of this ſinguler priueledge, which God …ouchſafeth his children: that is leaſt they …hould thinke to hauehave entrance to God with …heir praiers. When he ſaith, Becauſe wee keepe his commandements, he dooth not mean that our confidence in praying is grounded vponupon our workes: but this onelyonly he vrgeth, that godlineſſe and the ſincere worſhippe of God cannot be ſeperate from faith. And it ought not to ſéem abſurd that he vſeth a cauſall note, albeit he dooth not reaſon of ye cauſe: for an inſeperable accident vſeth ſometimes to be put for the cauſe. As if one ſhould ſaye, becauſe the Sun at noonetide doth ſhine aboue vsus, that there is then more heat, yet it dooeth not followe, that heate ariſeth of the light.
23 And this is his commaundement, that wee beleeue in the name of his ſonne Ieſus Chriſt: & louelove one an other as he gaue vsus commaundement.
24 Hee that keepeth his commaundements abideth in him, and hee in him. And by this we knowe that hee abideth in vsus, by the ſpirite which he hath giuen vsus.
23 ANd this is his commandement. Againe he applieth a generall ſentence to his purpoſe. The effect is, that wée are at ſuch diſagréement with God, that wée are driuen from his preſence, excepte we are knit together by brotherly louelove among our ſelues. Albeit he dooth not héere commende louelove alone, as before: but he ioyneth it as a companion and handmaide of Faith. The ſchoolemen depraue theſe wordes with theyr own deuices: as if we obtained fréedome to pray, partly by faith, and partly by works. Wher Iohn requireth this to the right manner of praying, that we kéepe the commaundements of God: and after teacheth, that this perfourmaunce ſtandeth in faith and LoueLove, they gather that the aſſurance of praying. muſt be gathered of theſe two. But I hauehave ſundry times already ſhewed, that héere is not handled from whence or by what means men get this vntounto themſelues, that they dare call vponupon God. For héere the queſtion is not of the cauſe or dignitie, Iohn onelyonly ſheweth, that God vouchſafeth the honour and priuiledge of his conference to none but to his children, and thoſe that indéede are regenerate by his ſpirite. Therfore this is the courſe of ſpéech, where the reuerence and feare of God doth not beare the ſwaie, it cannot be ye God ſhuld heare vsus. But if our purpoſe be to obey his precepts, we muſt conſider what hée commandeth. But he doth not ſeparate fayth from louelove: but he requireth each of vsus as if it were in one fellowſhip. And this is the reaſon why he hath put Commandement in the ſingular number. But this place is verie excellent: becauſe he ſheweth as plainely as briefly, wherein conſiſteth the whole perfection of an holy lyfe. There is no cauſe why we ſhuld alleadge hardneſſe, when God doth not carie vsus about by long by walks: but ſetteth down vntounto vsus ſimple and in one word, what pleaſeth him. Adde moreouer, yt in this ſhortneſſe there is no darkneſſe, bicauſe he ſheweth vsus plainly ye beginning & end to liue wel: and becauſe héere is onelyonly mention of brotherly louelove, paſſing by ye louelove of God: the reſon is (as we hauehave ſayd els where) yt brotherly louelove, as it iſſueth from the alone louelove of God, ſo is it a certaine and true proofe thereof.
In the name of his ſon. The name hath reſpect to ye preaching: & this relation is to be noted, becauſe few vnderſtād what it is to beléeue in Chriſt. By this ſpéech is eaſie to gather, yt this onelyonly is a true faith which imbraceth Chriſt for ſuch a one as he is preached in the Goſpel. Whereon alſo it commeth to paſſe, that there is no fayth without Doctrine: as Paule alſo teacheth, Rom. 10.14. And this alſo together is to be noted, that ye Apoſtle includeth faith in the knowledge of Chriſt. For he is ye liuely image of the father, and in him are hid all the treaſures of wiſedome and knowledge. Wherefore ſo ſoone as euer we decline from him, wée canne doe nothing but wander in errour.
23 He that keepeth his commaundements. He confirmeth that which he had ſayd before. That the fellowſhippe which we hauehave with God is manifeſt by that meanes, if we louelove one another. Not that the fellowſhippe beginneth there, but becauſe it cannot be idle, and without his effect, wherſoeuer it doth begin to hauehave a being. And he proueth that by a reſon annexed: becauſe God doth not abide in vsus, except his ſpirit doe dwell in vsus. But his ſpirit whereſoeuer he is, it is of neceſſitie that he ſhew forth his force & power in working. Whence it is eaſie to gather, that no other remaine in God and are vnited vntounto him, except ſuch as kéep his commandements. When therfore he ſaith: And in this we know. And, the note of coupling together, for that it is put for the rendering of a cauſe, is as much as, for, or becauſe. But ye circumſtaunce of the preſent cauſe muſt be weighed. For albeit this ſentence agrée in words with that of Paule Rom. 8.15. where he ſaith, that the ſpirite beareth witneſſe in our hearts, that wée are the Children of God, and that by him we crye Abba Father: yet in the ſenſe there is ſome difference. For Paul ſpeaketh of the aſſuraunce of frée adoption, which the Spirite of God ſealeth vp in our heartes: and Iohn héere hath reſpect to the effects, which the ſpirite dwelling in vsus, dooth bring foorth. As Paule alſo himſelfe, when he ſaith, that they are the Children of God, which are ledde by the Spirite of God. For there alſo he diſputeth of the mortifieng of the fleſh and newneſſe of life.
This is the effect, that thereby it is manifeſt whether we are the Children of God, if his Spirite doo rule and gouerne our life. In the meane time Iohn teacheth, whatſoeuer good workes is in vsus, that it commeth from the grace of the Spirite: and that this Spirite is not gotten by our own righteouſneſſe, but is fréely giuen vntounto vsus.