Commentary on 1 John and Jude, Commentaries 1 · Chapter 4
Chap. 4.
1 BEloued, beleeue not eueryevery ſpirite: but trie the ſpirits whether they be of God or no: becauſe many falſe Prophets are gone out into the world.
2 In this knowe ye the ſpirit of God, euerie ſpirite which confeſſeth that Ieſus Chriſt, is come in the fleſh, is of God.
3 And euerie ſpirite which confeſſeth not that Ieſus Chriſt is come in the fleſh, is not of God: and this is of that Antichriſt, of whom ye hauehave heard that he ſhould come, and euen now he is in the world.
HE commeth againe to the former doctrine which he had handeled in the ſeconde Chapter. For manye, as vſeth to bée done in newe matters, did abuſe the name of Chriſt to ſpredde their errors. Others profeſſed Chriſt but in halfe parte. In the meane time, while they had place amongeſt thoſe of the houſeholde, they had ye more abilitie to do harme: Eſpecially Sathan himſelfe, tooke occaſion to diſquyet the Church in Chriſt himſelfe. For hee is the ſtone of offence, whereat all muſt néedes ſtumble, which holde not the playne waye, as God hath ſet foorth the ſame vntounto vsus.
Further, this whole reaſon of the Apoſtle ſtandeth on thrée members. For firſt he ſheweth the euill, whence daunger came to the faithfull, and by this meanes he exhorteth them to take héede. Hée ſetteth downe the manner of héede taking, that they iudge betwéene ſpirites. And this is the ſecond member. At the laſt he ſheweth one ſpeciall from whence was their greateſt perill. Hée forbiddeth therefore to heare them, which deny that the ſonne of God is manifeſted in the fleſh. Now let vsus handle eueryevery one in order. And albeit this reaſon followeth in the text, That many falſe Prophets hauehave gone out into the world, yet it ſhall be good to begin there. For this ſentence containeth a profitable admonion: becauſe, if euen at this time Sathan had filled many, which ſhoulde ſpread their falſehoods vnderunder the name of Chriſt: the like example ought not to diſcourage vsus at this daye. For this is the perpetuall ſtate of the Goſpell, that Sathan buſily goe about to infect and to corrupt the puritie thereof by diuers errours.
This our age hath brought forth certain horrible monſters of ſectes. By occaſion whereof many ſtand amazed, & not knowing whether to tourne them, doo caſt away all care of godlineſſe. For they finde not any more ſpéedie way to ridde themſelues from the daunger of errour. That is altogether fooliſh: for in flying from the lyght of the truth, they caſt themſelues willyngly into the dungeon of errours. Wherefore let this cleaue faſt in our mindes, that there hauehave bene falſe Prophets immediately ſince the Goſpell hath begun to bée publiſhed. And let this doctrine alſo arme vsus againſt that offence. The auncientneſſe of errours holdeth the moſt as if it were ſo bounde, that they dare not goe out thence. But Iohn ſheweth héere, the deadlye daunger of ye Church, That if euen then deceiuers were mixed with the Apoſtles, and other faythfull Teachers, what meruayle is it, if the doctrine of the Goſpell long ago being oppreſſed, many corruptions be ſpread abrod in the worlde? There is therefore no cauſe why antiquitie ſhould hinder vsus, that we ſhould the leſſe fréely diſcerne the truth from falſhood.
1 Beleeue not eueryevery ſpirite. Many as is ſayde when the Church is vexed with diſcords and contentions, being amazed, departe from the Goſpell. But the Spirit preſcribeth a farre other remedie: that is, that the faithfull receiue not any doctrine without choyce. We muſt therefore take héede, leaſt being offended with varietie of opinions, we renounce the teachers together with the worde of God. But let this moderation ſuffice, that all are not to be heard a lyke.
The name of ye Spirite, I take to be by a Metonimia for him that boaſteth, that he is indued with the gifte of the ſpirite, to vndertake the office of a Prophet. For when it is graunted to no priuate man that he ſpeak in his name, nor is there credite to be giuen to them that ſpeake, but ſo farre as they are the inſtruments of the holy Ghoſt: the more authoritie the Prophets ſhould hauehave, God adorneth them with this title, as if hée ſhoulde take them out of the common ſort of men.
They therefore were called Spirites, which onelyonly giuing their tongues to the Oracles of the holy Ghoſt, did after a ſort beare the perſon of his miniſterie: they ſet foorth nothing of their owne deuiſing, nor came they forth in their owne name.
And héeretoo belongeth ſo honourable a title, leaſt any thing might faile of the reuerence of the worde of God, for the contempt of the miniſter. For God alwaies wold hauehave his word receiued from the mouth of men, no other waies, then if he himſelfe had plainly appeared from heauen.
Héere Sathan hath crept in as a meane: and when he fained in falſe teachers to adulterate ye word of God alſo gaue them a name vnderunder which, they might the better deceiue. So the falſe Prophets vſed alwayes proudly and with ful mouth to arrogate to thēſelues whatſoeuer honour God had beſtowed vponupon his ſeruants. And the apoſtle ſéemeth to hauehave vſed this name, leaſt they might deceiue vsus with their falſe pretences, which falſlye pretende the name of God: euen as we ſée at this daye very many to be amazed with the bare name of the church, that they had rather auowe themſelues into the eternall deſtruction of the Pope, then to take from him any or the leaſt part of authoritie.
Therefore this graunting is to be noted. For the Apoſtle coulde hauehave ſayde, that euerie one is not to bée beléeued: but becauſe falſe teachers did ſo belye the title of the ſpirite, he ſo leaueth the ſame vntounto them, that together hée ſheweth that it is friuolous and triflyng, excepte they doo indéede perfourme what they pretende, and that they are to be accounted as fooles, who being amazed at the very noyſe of an honourable title, dare not inquire of the matter.
Prooue the Spirites. Becauſe all Prophecies be not true, the Apoſtle ſayth héere that they muſt be brought to the trial. And he ſpeketh not only to the whole body of ye church: but alſo to eueryevery faythfull man. But it is aſked whence we hauehave ſuch a diſcretion? They which aunſwere, that the worde of God is a rule whereby euerye thing muſt bée tryed, which men doo publikely ſet foorth, they neither ſaye nothing nor the whole. I graunt that doctrines are to be proued by the worde of God: but except the ſpirit of wiſedome be preſent, it will lyttle or nothing profitte to hauehave the worde of God at hande, whoſe interpretation we ſhall not knowe. Euen as, for example, golde is tryed in the fire, and with the touch ſtone: but of them that hauehave ſkill. For vntounto the vnſkilfull, neyther the touchſtone nor ye fire can be profitable. Therfore that we may be fit iudges, it is néedfull that we be indued with the ſpirite of diſcretion. And becauſe the Apoſtle ſhoulde commaund vsus this in vayne, except we had power to diſcern, it is for a certaintie to be held that the godly ſhall neuer be deſtitute of the ſpirite of wiſedome, ſo farre as ſhall be expedient, ſo that they aſke it of the Lord. But ſo then ye ſpirite ſhal lead vsus to a true diſcerning, if we ſubmit all our ſenſes to ye word. For it is (as is ſayd) like vntounto a touchſtone: yea, it ought to be of much more price vntounto vsus: becauſe that onelyonly is true doctrine which is taken from thence. But héere ariſeth a hard queſtiō: becauſe if eueryevery one hauehave right and abilitie to diſcerne, there can neuer any certaintie be determined: but rather ye whole ſtate of Religion ſhall be vncertaine. I aunſwere, that there is a double triall of Doctrine, priuate and publyke. Priuate, wherby eueryevery one dooth eſtabliſh his owne faith, that he may reſt ſafely in that doctrine, which hée knoweth to hauehave come from God. Neither ſhall conſciences finde other where ſafe and quiet reſting place then in God.
The publyke tryall belongeth to the common conſent and good of the Church. For becauſe there is perill leaſt phantaſticall men ſhuld riſe vp, which might raſhly boaſt them ſelues, that they wer indued with ye ſpirit of God: this remedie is of neceſſitie, that the faithfull come together, and ſéeke the meane of an holy and pure conſent.
But ſéeing that that olde Prouerbe is too …rue, How many heads, ſo many wits: it is certaine that this is the ſingular worke of God, that al ouerthwarting béeing maſtred, he maketh vsus to thinke all one thing, and to grow into an holy vnitie of faith. And wheras vnderunder this pretence whatſoeuer thinges are at anie time decreed in counſailes, ye Papiſtes will hauehave to be taken for true Oracles, becauſe the Church did once proue them to be of God: that is too childiſh. For howſoeuer that be an ordinarie waie to ſéeke a conſent, to gather a godly and an holy counſell, where the controuerſies out of the worde of God may be determined: yet God hath neuer bound vsus to the decrées of euerie counſel. Nor yet ſo ſoone as an hundred or moe Biſhops are come together into one certayne place, it by and by followeth that they hauehave rightly called vponupon God, and aſked at his mouth what was ye truth: yea, ther is nothing more apparaunt, then that they hauehave often gone a ſide from the ſincere worde of God. Therefore héere alſo ought the triall which the Apoſtle preſcribeth to be of force, that the ſpirits might be tried.
2 In this knowe ye. He annexeth a ſpecial marke, whereby one may better diſcerne true Prophets from falſe. Albeit he héere onelyonly repeateth that we had before, that is, that Chriſt as he is the marke wherto true faith nimeth, ſo he is the rocke at whom all Heretikes doe ſtumble. Therefore ſo long as wée remaine in Chriſt, the matter is ſafe: but when we goe aſide from him, faith is peryſhed, and all truth is made voyde. But, wée may remember what this confeſſion contayneth. For when the Apoſtle ſaith, that Chriſt is come: hence wée gather that hée was with the Father before: whereby is ſhewed his eternall Deitie. When hée ſayth, That hee is come in the fleſh: hée ſignifieth that in putting on the fleſh, hée is made a very man, of the ſame nature with vsus, that hée might bée our brother, ſaue that hée was frée from all ſinne and corruption.
Finally, when hée ſayth hée is come, wée muſt conſider the cauſe of his comming: for hée is not ſent of his Father in vaine. Héerevppon dependeth the office and power of Chriſt. Therefore euen as the olde Heretikes hauehave erred from this faith, partlye denying the diuine nature, and partlye the humane nature of Chriſt: euen ſo doe the Papiſtes at this daye, albeit they doe confeſſe Chriſt to bée GOD and man, yet they hold …ot this confeſſion which the Apoſtle requy…eth, becauſe they ſpoyle Chriſt of his pow…r and authoritie: for when they hauehave eſta…liſhed theyr frée will, theyr merites of …orkes, theyr fained worſhippes, ſatiſfac…ions, and the ſupportations of Saintes, …owe ſmall a remainder is lefte to Chriſt? This therefore meaneth the Apoſtle, ſée…ng that the knowledge of Chriſt compre…endeth in it ſelfe all the Doctrine of god…yneſſe, therefore we muſt fixe and caſt our eyes thether, leaſt wée bée deceiued. And in truth Chriſt is the ende of the lawe, and the Prophettes. Neither learne wée anye other thing by the Goſpell, then his power and grace.
2 And this is the Spirite of Antichriſt. This the Apoſtle addeth, to the ende that hée maye make the ſleyghtes which ſeduce vsus from Chriſt, to be the more deteſtable: For wée hauehave ſayde that the Doctrine of the kingdome of Antichriſt, is vſuall and well knowen: that the faythfull béeing admonyſhed of the diſpearſion of the Church which was to come, might carefully take héede to themſelues.
They did therefore worthelye abhorre th… name as infamous and vnluckie. Now… the Apoſtle ſaith, they are members of thi… kingdome, whoſoeuer withdraw frō Chriſt▪ But he ſayeth that the ſpirite of Antichri… ſhould come and was now in the worlde, in a diuerſe meaning. For he meant that he was then in the world alreadie: becauſe the myſterie of his wickedneſſe beganne to worke. 2. Theſ. 27. And yet becauſe that the truth of God was not as yet ouerwhelmed with falſe and vntrue aſſertions, ſuperſtition had not yet preuailed to ye corruption of the worſhip of God, the worlde had not yet falne from Chriſt by a wicked diſtruſt, the tyrannie ſet againſt the kingdome of Chriſt, did not yet manifeſtly ſhew it ſelfe: therefore he ſaith yt he was to come.
4 Little children ye are of God & hauehave ouercome them, becauſe hee is greater that is in you, then he that is in the worlde.
5 They are of the world: therefore they ſpeake of the worlde, and the worlde heareth them.
6 We are of God. He that knoweth God heareth vsus. He that is not of God heareth vsus not. In this we knowe the ſpirite of truth and …e ſpirite of errour.
4 You are of God. He had ſpoken of one Antichriſt: now he maketh mention of moe, …ut the plurall number is referred to the falſe Prophets, which euen then had come abroad, before the head was extant. Further, the purpoſe of the Apoſtle is, to giuegive courage to the faythfull, that they might reſiſt the deceiuers ſtrongly & without feare. For much chéerefulneſſe faileth, when there is ſtriuing with a doubtfull ſucceſſe. Further, it myght cauſe the godly to feare, becauſe that when ye kingdome of Chriſt was ſcarce ſprong vp, they ſawe the enimyes euen then readie prepared to ouerwhelme it. Therefore howſoeuer they muſt ſtriue, he yet ſayth, that they hauehave ouercommed: becauſe they ſhall hauehave an happie iſſue. As if he ſhould hauehave ſayde, yt in the middeſt of the conflict they are without daunger, becauſe they ſhall preuaile. And this doctrine ought to bée caryed further. For whatſoeuer ſtriuings we indure againſt the world and the fleſh, yet it is ioyned with a ſure victorie. Indéede ſharpe and harde conflicts remaine for vsus, and one followeth after another: but becauſe we fight in the power of Chriſt, and are prepared with the armour of God, in ſtriuing and labouring wée get th… victorie. As much as belongeth to the circumſtaunce of this place, it is an excellen… conſolation, that with whatſoeuer ſleyghte… Sathan ſet vppon vsus, yet wée ſhall ſtand i… the truth of GOD. But the reaſon that hée addeth ſtraight way, is to bée noted: becauſe he is greater, yt is ſtrōger which is in vsus, thē he that is in the world. For that is our infirmitie, that before wée ioyne battayle with the enimie, we are readie to faint. For wee are euen wrapped in ignoraunce, and therefore ſet forth to all ſleyghtes: and Sathan is excéeding cunning to deceiue. If wée indure for one day, yet a doubtfulneſſe créepeth vponupon our minds, what ſhall come to paſſe to morrowe: and ſo we are alwaies doubtfull. The Apoſtle therefore ſheweth that wée are ſtrong, not in our owne ſtrength, but in the power of God. Whervpon he gathereth, that we can no more be vanquiſhed, then god himſelfe, who hath armed vsus to the ende of the world with his owne power. And in our ſpirituall warrefare this cogitation muſt bée ſetled in our hearts, that we ſhould vtterlye be vndone, if we ſhoulde fight in our owne ſtrength. But becauſe that when we doe nothing god confoundeth the enimies, the victorie is moſt certaine.
5 They are of the worlde. This is no ſmall comfort, that they which dare incounter with God in vsus, are onelyonly ſtrengthened with worldly helpes. Further, the Apoſtle vnderſtandeth the worlde, as Sathan is the Prince of it. Together is added another comfort, when he ſaith, that ye world imbraceth in falſe Prophets, that which it doth acknowledge for their own. We ſée how great ye readineſſe of man is to vanitie. Therefore falſe doctrines eaſilye enter by and by, and ſpread farre and wide. The Apoſtle denyeth that there is cauſe why wée ſhoulde therefore bée troubled: becauſe there is nothing newe or vnwonted, if the world which is whole a lier, doe willingly heare a lie.
6 Wee are of GOD. Albeit this agréeth vntounto all the godly: yet properlye it belongeth to the true and faithfull miniſters of the Goſpell. For the Apoſtle by the aſſuraunce of the Spirit reioyceth, that hée and his fellowes doe ſincerely ſerue GOD, and that they hauehave receyued of him whatſoeuer they deliuer. It maye alſo bée that the falſe Apoſtles maye boaſt themſelues of the ſame, (as it is theyr manner vnderunder a maſking viſour, as it were of GOD, to deceyue:) but faithfull teachers differ much from them which ſpeake nothing of thēſelues in words, that they doe not performe in déede. Yet wée muſt alwayes remēber what cauſe he handleth héere. There was a ſmall number of the godly: & vnbeléefe almoſt poſſeſſed all things: few did truely cleane to the Goſpell: ye greater part was prone to errour. Hence came the occaſiō of offence: which that Iohn might méete withall, he biddeth vsus be contented wt the fewneſſe of the faithfull: becauſe all the children of God doe giuegive honour to him, and ſubmit themſelues to his doctrine. For the contrarie member he oppoſeth immediatlye after, that They which are not of God, heare not the pure doctrine of the goſpell. By which words he ſignifieth, that that great multitude, to whome the Goſpell taſteth not, dooe not therefore heare the approued and lawful ſeruaunts of God, becauſe it is a ſtranger to God himſelfe: and that therefore nothing is diminiſhed from the authoritie of the Goſpel, while it is reiected of many. But to this doctrine is anexed a profitable admonition, that by the obedience of faith we proue our ſelues to be of God: There is nothing more eaſie, then to boaſt that we are of God: and therfore there is nothing amongſt men more cōmon. As the Papiſts at this daie do proudly boaſt that they are the worſhippers of God: and in the meane time they doo no leſſe proudly caſt aſide the word of God. For albeit they counterfait that they beléeue the word of God: yet when it comes to the point, they hauehave theyr eares ſhut. But this is the onelyonly teſtimonie of the feare of God, to reuerence his worde. And ye excuſe which many vſe to pretēd hath héere no place. That they therefore flye from the doctrine of the goſpell, when it is ſet forth vntounto them, becauſe they are not able to iudge. For it cannot be but ye hée know God in his worde, whoſoeuer feareth him, and obeyeth him from his heart. If anie obiect, that many of the elect doe not by and by come to the fayth, yea, that they doe verie frowardlye kicke againſt it at the firſt. I anſwere, that at that time they are not in our iudgement, to bée taken for GODS children. But, this is a marke of one that is a reprobate, when hée doeth obſtinatly reiect the truth. It is alſo to bée noted by the waye, that that Hearing, whereof the Apoſtle maketh mention, is vnderſtoode of the inwarde and earneſt hearing of the heart, which ſtandeth in faith.
In this wee knowe. The Relatiue In this, contayneth the two members afore, as it hée ſhould ſaye, that thereby truth is knowen from falſehoode, becauſe ſome ſpeake from God, ſome of the worlde. And whereas by the Spirit of truth and errour, ſome thinke that the hearers are noted: as if he ſhoulde ſaie, that they which giuegive themſelues to bée ſeduced of the deceiuers, are borne to errour, and hauehave in them the ſéede of lying: and that they which conſent vntounto the worde of GOD, are ſhewed by this teſtimonie to be true: I doe not allowe of it. For when the Apoſtle héere taketh a Metonimia of the Spirite, for the teachers and Prophettes, I take it that he meaneth nothing elſe, then that the tryall of the Doctrine is to bée reduced to theſe two, whether it bée of God, or of the worlde. Yet in ſo ſpeaking hée ſéemes to ſay nothing. For it will bée eaſie for euerye one to except, that hée ſpeaketh not but from God. So at this daye, the Papiſtes boaſt with an emperiall pride, that all their deuyſes are the Oracles of the Spirite. Nor ſo much as Mahomet but hée giueth out that hée receiued his dotages from no other wher, but from Heauen. And alſo the Aegyptians forged, that thoſe ſtinking dotages wherewith they beſotted themſelues and others, were reuealed vntounto them from Heauen. But I anſwere, that we hauehave the worde of God, which before all things we muſt aſke coūſel at. Therefore when deceiuable Spirites pretend the name of God, it is good to ſearch by the Scriptures, whether the matter be ſo or not. So that we adde a godly indeauour with humilitie and modeſtie: the Spirit of diſcreation will bée preſent, which maye expound himſelfe ſpeaking in the Scriptures, as a faythfull interpreter.
7 Beloued, let vsus louelove one another, becauſe louelove is of God: and euerie one that loueth is borne of God, and knoweth God.
8 He that loueth not knoweth not God, becauſe God is louelove.
9 In this appeared the louelove of God to vsus ward, becauſe he ſent his onelyonly begotten ſonne into the worlde, that wee might liue by him.
10 In this is louelove, not that wee loued God, but that he loued vsus, and ſent his ſonne a redemption for our ſinnes.
7 HE cōmeth again to ye exhortatiō, which he handleth almoſt in all this Epiſtle. We ſaid it was mixed wt the doctrine of faith and exhortation to louelove. Hée ſo continueth in two heads, that from one he goeth immediatlye to the other. When he commendeth mutuall louelove, he doeth not meane that wée hauehave done al our dutie if we louelove our friends againe, becauſe they louelove vsus? But becauſe he ſpeaketh in common to the faithful, he might not ſpeake other wayes, then that they might louelove one another. He confirmeth this ſentence by a reaſon aleadged ſometimes alreadie: that is, becauſe no man ſhall approue himſelfe to be the childe of GOD, except hée which loueth his bretheren: and becauſe the true knowledge of God worketh in vsus of neceſſitie the louelove of God. Hée oppoſeth alſo after his manner the contrarie member, That there is no knowledge of God where louelove is not in his ſtrength. And hée taketh a generall principle, becauſe God is louelove: that is, becauſe his nature is to louelove men. I knowe that manye doe ſubtillye playe the Philoſophers: and eſpecially that the olde writers hauehave abuſed this place, that they might proue the Godhead of the Spirit. But the ſimple meaning of the Apoſtle is: Becauſe God is the fountaine of louelove, that this affection floweth and is powred out from him, whereſoeuer his knowledge commeth.
Lyke as before hée called him lyght, becauſe there is nothing darke in him, but rather hée lyghteneth all with his brightneſſe. Hée ſpeaketh not therefore héere of the béeing of GOD: but onelye ſheweth what a one hée is to bée perceyued of vsus. But, there are two thinges to be noted in theſe wordes of the Apoſtle, that this is the true knowledge of GOD, which doeth regenerate vsus and frame vsus a newe, that wée maye become newe creatures: then that it cannot bée, but that it make vsus conformable to GOD. Let goe therefore that fooliſhe inuention of faith vnformed: becauſe if anye man ſeparate faith from louelove, he doeth euen as if one ſhould goe about to take heate from the Sunne.
9 In this hath appeared. By manye other witneſſes alſo wée hauehave the louelove of GOD towardes vsus approoued. For if it ſhoulde bée aſked why the worlde was created, why wée are placed in it to holde the Lordſhippe of the Earth, why wée are preſerued in this lyfe, that wée maye inioye infinite and innumerable bleſſinges, why wée are created to the hope of a better lyfe, why wée are indued with light and vnderſtanding? there canne bée ſhewed no other cauſe of all theſe, then the frée louelove of GOD towardes vsus. But the Apoſtle chooſeth the principall witneſſe in this place, and that which farre excelleth all others. For this louelove of God was not onelyonly infinite, that hée ſpared not his owne ſon, that by his death he might reſtore vsus to lyfe: but the goodneſſe is more then meruailous, which ought to rauiſh our mindes with admiration. Chriſt therefore is ſuch an excellent and ſingular agréement of the louelove of God towards vsus, that ſo oft as we behold him, he doeth plainelye confirme this doctrine vntounto vsus, that God is louelove. That he calleth him OnelyOnly begotten, it ſerueth to amplification. For in that he ſheweth more cléerely, howe entirely he loued vsus, in that he gaue his onelyonly ſonne to death for our ſake. In the meane time hée that is one ſonne by nature, maketh manye by adoption and grace: Euen whome ſo euer hée grafteth into his bodye by fayth. Hée ſheweth the ende why Chriſt was ſent of his Father, that wée might liue in him. For without him wée are all dead. But at his comming, he brought lyfe vntounto vsus. And except our own vnbeléefe doe hinder, we féele this effect of his grace in our ſelues.
10 In this is louelove. Hée ſetteth forth the louelove of God more largely by another reaſon: that is, becauſe hée gaue his ſonne for vsus, what time wée were enimyes: as Paule alſo teacheth, Rom. 5.6. But hée vſeth other wordes, that GOD béeing prouoked by no louelove of men, hath loued them freelye of his owne accorde. By which wordes hée meant to teach, that the louelove of God towardes vsus was without deſeruing Albeit the meaning of the Apoſtle is to ſet God before vsus to follow: yet the doctrine of faith is not to be neglected, which hée ioyneth together. God hath loued vsus fréely, why? becauſe we wer ſinners or euer wée were borne: then becauſe in this corruption of our nature we hauehave an heart that is tourned from him, and is not inclinable to right and holy affections. If the ſubtiltie of the Papiſtes ſhoulde hauehave place, that euerye one is elected of GOD ſo farre as he foreſéeth him worthye of louelove: this Doctrine ſhoulde not ſtande, That hée loued vsus firſt. For then our louelove towardes GOD ſhoulde hauehave the firſt place by order, although that it ſhoulde bée the laſt in time. But the Apoſtle doeth take a graunted Rule of the holye Scripture, which theſe prophane Sophiſters doe not knowe, that wée are borne ſo wicked and corrupted, that then is as it were bred in vsus an hatred of god, that we deſire nothing but that which doth diſpleaſe him, that eueryevery affection of our fleſh doth holde continuall warre with his righteouſneſſe.
And hee ſent his ſonne. Therefore Chriſt with all his benefites is proceeded vntounto vsus, from the alone goodneſſe of God, as from a fountaine. And as it is néedfull for vsus to knowe this, that therefore we hauehave ſaluation in Chriſt, becauſe our heauenlye Father hath loued vsus of his own accord: ſo when we are to ſéeke the ſound and full aſſuraunce of the louelove of God towards vsus, it is conuenient that we looke no where but vponupon Chriſt.
Wherefore they dote to their owne deſtruction, whoſoeuer paſſing by Chriſt, doe ſeeke what is determined of them in the ſecrete counſaile of God. Further, he ſheweth again the cauſe of the comming of Chriſt, and his office, when he ſheweth that he was ſent therfore, that he might be a propitiation for our ſinnes. And indéede we are firſt taught by theſe wordes, that we were all ſtraungers from God by ſinne, and that this ſeparation remaineth, vntil Chriſt come in betwixt, who may reconcile vsus. Secondly, we are taught, that this is the beginning of our lyfe, that God being pacified by the death of his ſon, receiueth vsus to fauour. For in that that …he is called A reconciler, this properly belongeth to the ſacrifice of his death. We perceiue then, that this belongeth onelyonly to Chriſt, that he put away the ſinnes of the world, and ſo take away the hatred that was betwixt vsus and God. But héere may ariſe ſome ſhew of contrarietie. For if God did louelove vsus before that Chriſt did offer himſelfe to death for vsus, what néede was there of a newe reconciliation? So the death of Chriſt might ſéeme ſuperfluous. I aunſwere, when Chriſt is ſayd to reconcile his Father to vsus, that this is referred to our capacitie. For as we are guyltie of euill in our ſelues, we cannot conceiue God but to be angrie and deadlye diſpleaſed, vntill Chriſt aboliſh ſinne by his death, vntil he deliuer vsus with the price of his bloud from death. Againe the louelove of God requireth righteouſneſſe. Therefore, that we may be aſſured that we are beloued, it is of neceſſitie that we come to Chriſt, in whom onelyonly wée finde righteouſneſſe. Now we ſée the varietie of ſpeaking, which is vſual in Scripture, according to diuers reſpects, that it is apte and moſt fitly profitable to faith.
God did therefore put his ſonne betwixt, to reconcile himſelf vntounto vsus, becauſe he loued vsus: but that louelove was hidde, becauſe in the meane time we were enimies to God, dayly prouoking his indignation. Then the feare and terrour of an euill conſcience, didde take from vsus all taſte of lyfe. Therefore inaſmuch as pertaineth to the féeling of our faith, God beginneth to louelove vsus in Chriſt. And albeit the Apoſtle doo héere intreat of the firſt reconciliation, yet let vsus knowe, that this is the perpetuall benefite of Chriſt, that by putting away our ſinnes, he might make God at one with vsus. And this the Papiſts alſo in ſome parte doo graunt: but afterwards they leſſen this grace, and almoſt bring it to nothing, in bringing in fayned ſatiſfactions. But if men redéeme themſelues with the price of works, then Chriſt ſhall not be an onelyonly reconcilement, as he is called héere.
11 Beloued, if God hauehave ſo loued vsus, we ought alſo to louelove one another.
12 No man hath ſeene God at any time. If we louelove one another, God dwelleth in vsus: & his louelove is perfect in vsus.
13 In this we knowe that we abide in him, and he in vsus: becauſe he hath giuen vsus of his ſpirite.
14 And wee hauehave ſeene and doo beare witneſſe, that the father hath ſent his ſonne the ſauiour of the world.
15 He that confeſſeth that Ieſus is the ſonne of God, in him dwelleth God, and he in God.
16 And we hauehave knowen and beleeued the louelove that God hath in vsus.
11 NOw the Apoſtle applyeth to his purpoſe, that which he lately ſpake of the frée louelove of God: that is, that by the example of God he might exhorte vsus to brotherly louelove As alſo Paule ſetteth Chriſt forth vntounto vsus who offered himſelfe vntounto his father a ſacrifice of a ſwéete ſmell, that eueryevery one of vsus might beſtowe our ſelues to our bretherens good Ephe 5.2. And Iohn dooth admoniſh vsus, that our louelove muſt not be for rewarde, when he biddeth vsus louelove our bretheren, as God loued vsus. For that muſt bée repeated, That wée were loued fréelye. And in déede when wée reſpect our owne priuate commodite, or render to our friends & acquaintance lyke for lyke, it is certaynly ſelfe louelove, and cannot bée accounted for true charitie, that of the Apoſtle is héere required.
12 No man hath ſeene God. The ſam… words are had in the firſt chapter of the goſpell ver. 18. But Iohn Baptiſt reſpecteth no… the ſame ende altogether in that place: for he onelyonly ſheweth, that God cannot otherwiſe bée knowen, then he hath manifeſted himſelfe in Chriſt. The ſame doctrine the apoſtle doth héere extend further, that we comprehend the power of God by faith and louelove, that we may know that we are his children and that he dwelleth in vsus. Yet he firſt ſpeaketh of louelove, when he ſayth, That God dweleth in vsus, if we louelove one another: becauſe it is perfect, that is, his louelove truly approued in vsus: as if he ſhould ſay, that God dooth ſhewe himſelfe to be preſent, when by his ſpirite he frameth our hearts to the louelove of our bretheren. In ye ſame ſenſe he repeateth that, which he had ſaid once alreadie That we know by the ſpirite which he hath giuen vsus, that h… dwelleth in vsus. For it is a confirmation of the next ſentence: becauſe louelove is an effect of the ſpirite. Therefore this is the effect, ſéeing louelove is of the ſpirite of God, we cannot truly and with a ſincere heart louelove our Bretheren, but the ſpirite ſhoweth foorth his power. By this meanes he is teſtified to dwel in vsus. Further God dwelleth in vsus by his ſpirite.
Therefore by louelove we ſhall proue that wée …aue God dwelling in vsus. Againe, whoſoe…er boaſteth that he hath God and dooth not …oue the bretheren: by this one teſtimonie his …anitie is confuted, becauſe he pulleth God …rom himſelfe. When he ſaith, And his louelove …s perfect, he taketh the note of coupling toge…her in ſtéede of a perticular cauſall. And the …oue of God may be taken two wayes: either wherewith we louelove him, or which he inſpireth into vsus. That God hath giuen vsus his ſpirite, and giuen vsus of his ſpirite, is all to one effect, for we knowe that the ſpirit is giuen to eueryevery one by meaſure.
14 And we hauehave ſeene. Now he expoundeth the other part of the knowledge of God, which we hauehave touched: that he communicateth himſelfe with vsus in his Sonne, and offereth to be inioyed. Wherevpon it foloweth, yt he is perceiued of vsus by faith. For héereto is the Apoſtles purpoſe, that we are ſo vnited to God by faith & louelove, that he dwelleth truly in vsus, and by the effect of his power dooth after a ſort ſhew himſelfe viſible, which otherwiſe cannot be ſéene. When hée ſaith, We hauehave ſeene, and teſtifie: he ſetteth out himſelfe and other Apoſtles: and he meaneth not euerie ſéeing, but that which is ioyned to faith, whereby they acknowledged i… Chriſt the glorie of God: as alſo it followeth, That he was ſent to be the ſauior of the world, which knowledge procéedeth from the inlightening of the ſpirite.
15 He that ſhall confeſſe. He that repeateth that generall rule, That we are vnited to God by Chriſt, and that we cannot bée ioyned to Chriſt, except God abide in vsus.
And faith and confeſſion, are put without difference in the ſame ſenſe. For albeit that hypocrites doo moſt falſly bragge that they hauehave faith: yet the apoſtle dooth héere acknowledge none in the order of ſuch as confeſſe, except ſuch as doo indéede and from the heart beléeue
Further when he ſayth, That Ieſus is the Sonne of God, he comprehendeth the whole ſumme of faith in theſe fewe wordes. For there is nothing néedfull to ſaluation, which faith findeth not in Chriſt. But after he hath ſpoken in general, that men are ſo grafted into Chriſt, that Chriſt dooth ioine them to god, he addeth a reaſon, which they hadde ſéene themſelues: that hée might applye the generall ſentence to them, vntounto whome hée writeth.
Then followeth an exhortation, that they maye louelove others, as they themſelues are loued of God. Wherefore this is the order, and this is the continuaunce of his ſpeach, The faith of Chriſt cauſeth that God abideth in men. But we are the pertakers of this grace. Further ſéeing God is louelove, no man can abide in him, except he louelove his bretheren. Therefore it is good that louelove doo raygne in vsus, ſeeing God hath ioyned himſelfe vntounto vsus.
16 We hauehave knowen and hauehave beleeued. It is, as if he ſhoulde hauehave ſayde, Wée hauehave knowen by beléeuing. For ſuch a knowledge is not had but by faith. But hence wée gather, how much a wauering and doubtfull opinion differeth from Faith. Further, albeit he goeth about in this place to applye the next ſentence to the Readers, as I hauehave ſayd alreadie, yet he defineth the ſubſtance of faith diuerſlye. Firſt hée had ſayde, Whoſoeuer beléeueth that Ieſus is the ſonne of God. And now he ſayth, By Faith we know the louelove of God towardes vsus. Whereby it appeareth, that the fatherly louelove of God is apprehended in Chriſt: and that they knowe not any thing at all in Chriſt for certaine, excepte it bée onelye ſuch, as acknowledge themſelues by his grace to be the children o… God. For therefore the Father doth ſet forth his ſonne vntounto vsus, that he might adopt vsus in him.
God is louelove. It is as it were the leſſe propoſition in the ſyllogiſme: becauſe he reaſoneth from faith to louelove, after this manner, God dwelleth in vsus by Faith: but God is louelove: therfore, whereſoeuer God remayneth, there louelove muſt néedes flouriſh. Héerevpon it followeth, that louelove is neceſſarily knit vntounto faith.
17 In this is louelove perfect in vsus, that wee might hauehave boldneſſe in the daye of iudgement: that, as he is, we alſo are in this world.
18 There is no feare in louelove, but perfect louelove caſteth out all feare: becauſe feare hath painfulneſſe in it. And he that feareth, is not perfect in louelove.
17 THere are two mēbers of this ſpeach: that then we are made pertakers of the diuine adoption, when we ſo reſemble god, as children doo their father, and then that this boldnes is an incomperable good, becauſe that without it, we are moſt miſerable. Therefore in the firſt place he ſheweth vponupon what conditiō god hath imbraced vsus in louelove: and how in effect we inioye this grace which he hath giuen vsus in Chriſt. Therefore the louelove of god towards vsus is héere to be vnderſtood. He ſaith it is Perfect, becauſe it is poured out in full meaſure, and perfourmed ſo throughlye, as if it were abſolute on all partes. But he affirmeth that there are none pertakers of this good, except ſuch as béeing conformable vntounto God, doo approue themſelues to be his Children. The argument therefore is of thoſe things, which be ioyned together.
That we may hauehave boldneſſe. Now he beginneth to ſhew the fruite of the louelove of God towards vsus: albeit he will afterwards ſhewe it more cléerely by the contrarie. But yet this is ineſtimable felicitie, that we dare ſtande boldly before God. For by nature we fly from the …ight of God, and worthely. For ſéeing he is the Iudge of the world, and our ſinnes doo preſſe vsus with guiltineſſe, it is of neceſſitie, that together with God, death and hell come into our minde. Hence is the feare which I ſpake off, that men flye from God, as much as lyeth in them.
Iohn denieth that the faithfull are afraid, when there is mention made to them of the laſt iudgement: but rather to come bold and chéerefull to the iudgement ſeate of God: becauſe they are aſſuredly perſwaded of his fatherly louelove. Therefore, ſo much hath eueryevery one profited in the faith, as he is rightlye prepared in minde to waite for the daye of iudgement.
As he is. By theſe wordes as I ſaid alreadie, he dooth meane agayne, that this is requyred of vsus, that we reſemble the image of God. Such therefore as God is in heuen, ſuch dooth he commaunde vsus to bée in this worlde, that we may be accompted his children. For the image of God, when it doth appeare in vsus, it is as a ſeale of his adoption. But ſo hée ſéemeth to place parte of our truſt in workes. Therefore héere the Papiſts doo ſtroute themſelues, as if Iohn denyed that truſt, to hauehave an aſſured confidence of ſaluation by the alone grace of God, except works did helpe together. But they are deceiued in that, that they weigh not that the Apoſtle dooth not héere fetch his Argument from the cauſe: but the place is of things ioyned together.
And wée willinglys confeſſe, that no man is reconciled to God by Chriſt, excepte together hée be reformed and made agréeable to the Image of God: and that they are ſo conformable, that they cannot bée ſeperated the one from the other. The Apoſtle therefore ſayth this moſt fitlye, for he dooth driue all them from the aſſuraunce of Grace, in whome there is not ſéene any lykeneſſe of God. For it is moſt certayne that ſuche are vtterly ſtraungers to the Spirite of GOD, and to his ſonne Chriſt.
Neyther alſo doo we denye, that the newneſſe of lyfe auayleth to the confirmation of an aſſuraunce: but that I may ſpeake ſo, that it be taken as a ſeconde helpe. But in the meane time it behooueth vsus to bée grounded vponupon onelyonly grace. Neyther indéede otherwayes ſhoulde Iohns doctrine agrée with it ſelfe. For common experience dooth ſhewe, and the Papiſtes themſelues are conſtrayned to graunt, that there is alwayes a cauſe of fearfulneſſe in the reſpect of workes.
Wherefore no man ſhal euer come with a quyet and perſwaded minde to the iudgement ſeate of GOD, excepte hée determine firſt with himſelfe, and willynglye confeſſe that hée is of him euen freelye beloued.
But there is no cauſe that any man ſhoulde meruaile, that ye Papiſts taſte none of theſe things, ſéeing the miſerable men knowe no faith, but that which is full of doubting. And further, that hypocriſie dooth ouer ſpred them with darkneſſe, leaſt they ſhould earneſtlye bethinke, how fearfull is the Iudgement of God, where Chriſt is not preſent a mediatour. Others paſſe by the reſurrection, as if it were a tale: but that we may goe foorthe glad and chéereful to méete Chriſt, it doth behoue vsus to hauehave our faith fixed in his grace alone.
18 There is no feare. Now by contraries he commendeth the excellencie of that good: for he ſaith, that we are continuallye tormented, vntill God doo deliuer vsus from that miſerable torment, with the remedye of his louelove towards vsus. The effect is, ſéeing nothing is more miſerable, than to be vexed with continuall diſquiet, that we attain vntounto this louelove of God towardes vsus being knowen, that we maye quietlye reſt without feare. Whence appeareth, how ſingular a benefite it is, that God dooth vouchſafe vsus worthy of his louelove.
Further, of this doctrine he will immediately raiſe an exhortation. But before hée exhort vsus to our dutie, he commendeth this guifte of God to vsus, which by faith taketh feare from vsus. I knowe that all this place is other waies expounded of many: but I reſpect what the Apoſtle meaneth, not what others thinke. They ſaye, That there is no feare in louelove: becauſe when of our owne accord we louelove God, we are not conſtrained to his obedience by force and feare. Therefore, according to them, a ſeruile feare is héere oppoſed to a voluntarie reuerence. Whence alſo is riſen the diſtinction of ſeruile & childly feare. I grant indéed that that is true, when we willyngly louelove God as a Father, that we are no more vrged with the feare of puniſhment: but that doctrine hath no agréement with this place. For the Apoſtle dooeth onelyonly teach, that when the louelove of God is perceiued and knowen vntounto vsus by Faith, peace is giuen vntounto our conſciences, leaſte they be any more diſquieted.
Yet it maye be aſked, when perfect LoueLove caſteth out feare: becauſe being indued with ſome taſte onelyonly of the louelove of God towards vsus, we are neuer altogether delyuered from feare. I aunſwere: that albeit that feare is not perfectly done awaye, yet when we flye vntounto God, as vntounto a quyet hauen, ſafe and frée from all daunger of ſhipwracke, fea…e is truly done awaye, becauſe it giueth place to Faith. Therefore feare is not ſo caſt out, but that it dooth mooue our mindes: but it is ſo caſt out, that it maye not moleſt nor hinder our peace, which we perfectly obtaine by Faith.
Feare hath painfulneſſe. Héere alſo the Apoſtle dooth ſet out the greatneſſe of the grace whereof he ſpeaketh. For ſéeing it is almoſt miſerable condition to ſuffer continuall torments, there is nothing more acceptable, then with a quiet conſcience & peaceable minde, to preſent himſelfe into the ſight of God. Where others ſaye, that ſeruants feare, becauſe they ſet before their eyes, puniſhment and ſcourges, and doo not theyr dutie but conſtrained, it is nothing to the Apoſtles meaning, as is ſayde alreadye. So in the nexte parte, when they …pounde, that he is not perfect in louelove which feareth: becauſe he ſubmitteth not himſelfe willinglye to God, but would rather ridde himſelfe out of bondage.
Which dooth not agrée with the text. For the Apoſtle dooth rather teach, that this is a miſtruſt, wheras a man fea…eth, that is, hath an vnquiet minde: becauſe the louelove of God béeing well knowen, dooth quiet the mindes.
19 We louelove him, becauſe hee loued vsus firſt.
20 If a man ſaye I louelove God, and hate his brother, he is a liar. For he that loueth not his brother whome he hath ſeene, howe can he louelove God, whome he hath not ſeene?
21 And we hauehave this commaundement of him, that he which loueth God, do louelove his brother alſo.
19 THis word [Agappoumen] that is, we louelove, may be read as wel in the indicatiue moode, as in the imparatiue, yet the former ſenſe dooth farre better agrée. For the Apoſtle in my iudgement dooeth repeate the former ſentence, becauſe GOD dooeth preuent vsus with frée louelove, we doo yéelde vntounto him our duetie: that he may ſtraight waye gather that hée is to bée beloued in men, or the louelove which we ought of duetye to yéelde vntounto him, is to be teſtified by vsus towardes men.
Yet if any man like the imparatiue moode, the ſpeach ſhall hauehave the ſame ſenſe, Becauſe God hath loued vsus fréely, let vsus nowe louelove him agayne. But that louelove cannot be found, except it bring foorth a brotherly louelove among vsus. Therefore he ſayth, that they doo lye, who bragge that they louelove God, when as they hate theyr bretheren. But the reaſon which he addeth ſéemeth to be weak, for it is a compariſon of the leſſe and the greater. If (ſayth he) we doo not louelove our brethren with whom we liue, much leſſe can we louelove God, who cannot be ſéene. There is a double exception at hande. For both the louelove wherewith wée louelove God dooth ſpring of Faith and not from ſight, as it is 1. Pet. 1.8. And alſo there is a farre other reſpect to be had of God, then of men, becauſe when as God dooth drawe vsus of his great goodneſſe to louelove him, men are often worthie to be hated. I aunſwere, that the Apoſtle (which no doubt ought to be amongeſt vsus) dooth take héere as a thing confeſſed, that God dooth offer himſelfe vntounto vsus in men, which doo expreſſely beare his Image: and that hée dooth requyre of vsus that we performe thoſe dueties towardes them which he himſelfe doeth not ſtand in néed of, as we read in the Pſalme. 16.1. My goodnes hath not reached vntounto thée O Lord, my louelove is towards the Saintes which are in earth. And truely the fellowſhippe of the ſame na…ure, the vſe of ſo many things, the mutuall …ommunication would intice vsus vntounto louelove, …nleſſe we were verie hard harted. But Iohn …eant nothing els, but that it is a deceitfull …oaſting, if a man ſaye that he loueth God, …nd neglecteth his image which is before his …yes.
21 And this commaundement. A ſtron…er argument from the authoritie and doc…rine of Chriſt, for he doeth not teach of the …are louelove of God: but commaundeth alſo to …ue our bretheren. Wherefore we muſt ſo …egin with God, that together there may be … proceeding vntounto men.