Commentary on 1 John and Jude, Commentaries 1 · Chapter 5

Commentary on 1 John and Jude · Commentaries 1 · Chapter 5

p. 85Chap. 5.

1 EVerie one that beleeueth that Ieſus is Chriſt, is borne of God: and euerye …ne that loueth him which begot, loueth him …lſo which is begotten of him.

2 In this we know that we louelove the chil…ren of God, if we louelove God & …epe his com…aundements.

3 This is the louelove of God that we keepe …is commandements: and his commandements are not greeuous.

4 Becauſe all that is borne of God, doet… ouercome the worlde: and this is the victori… which ouercommeth the worlde: euen yo… faith.

5 Who is he that ouercommeth the world, but he which beleeueth that Ieſus is the ſonn… of God?

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

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

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

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

p. 89Moreouer, it is to be noted, that Iohn doeth not ſpeake of the bare law which conteineth nothing beſides the commaundements: but that he ioyneth with all the fatherlye kindneſſe of God, whereby the rigour of the lawe is mittigated. Therefore ſéeing wée knowe that wée are mercifullye pardoned of the Lorde, if our workes doe not ſatiſfie the lawe, that doth make vsus a greate deale readyer vntounto obedience, as it is in Pſalme. 130.4. There is merciemercy with thée that thou maiſt bée feared. Hence then is the eaſineſſe of the kéeping the Lawe, that the faithfull ſtaide vp by forgiueneſſe, if in anye point they faile, doe not deſpaire. In the meane time the Apoſtle warneth vsus, that wée muſt ſtriue that wée may ſerue the Lord. For the whole worlde doeth ſtande agaynſt vsus, leaſt wée ſhoulde goe forwarde whether God calleth vsus. Therefore hée in effect ſhall kéepe the Lawe, which ſhall ſtronglye reſiſt the world.

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

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

6 This is hee which came by water and bloud, Ieſus Chriſt, not in water onelyonly, but in water and bloud. And it is the Spirite that beareth witneſſe: for as much as the Spirite is truth.

7 For there are three which beare witneſſe in Heauen, the Father, the Worde, and the holie Ghoſt: and theſe three are one.

8 And there are three which beare witneſſe in Earth, the Spirite, Water, and Bloud: and theſe three argee in one.

9 If wee receiue the witneſſe of men, the witneſſe of God is greater, becauſe this is the witneſſe of God which he hath witneſſed of his ſonne.

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

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

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

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

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

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

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

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

Further, this is the witneſſe of God, which he hath teſtified of his ſonne.

10 He that beleeueth on the ſonne of God, hath the witneſſe in himſelfe. Hee that beleeueth not God, hath made him a lyer: becauſe he beleeued not the witneſſe which god hath teſtified of his ſonne.

11 And this is the witnes, that God hath giuen vsus eternall life. And this life is in his ſonne.

12 He that hath the ſonne, hath life. He that hath not the ſonne of God hath not life.

p. 9510 THis is the witneſſe. The note [Oti] doth not note heere a cauſe, but is onelyonly taken in the way of expoſition. For after that the Apoſtle had taught that God doth deſerue much more credite then men: now he addeth that we can giuegive no creditte vntounto God, but by beléeuing in Chriſt: becauſe God dooth ſet him onelyonly before vsus, and dooth ſtay vsus in him. Hence he gathereth that we doo beléeue in Chriſt ſafely and with quiet mindes, becauſe God doth eſtabliſh our faith by his owne authoritie. Neither dooth he ſay that God dooth ſpeake outwardly, but that eueryevery one of the godly doth féele him the Authour of his faith inwardly in himſelfe. Whereby it appeareth how much an inconſtant opinion which hangeth vppon ſome other thing, doth differ from faith.

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

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

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

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

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

13 I hauehave written theſe things vntounto you, which beleeue in the name of the ſonne of God, that ye may know that you hauehave eternall life, and that you may beleeue in the name of the ſonne of God.

14 And this is the truſt which wee hauehave in him, that if we ſhall aske anye thing according to his will he heareth vsus.

15 And if we know that hee heareth vsus, p. 98when we ſhall aske any thing: we know that we hauehave the petitions that wee hauehave asked of him.

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

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

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

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

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

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

16 If any man ſhall ſee his brother ſinne a ſinne not vntounto death, let him aske, and hee ſhall giuegive him life. I ſay to him that ſinneth not vntounto death. There is a ſinne vntounto death. For that I ſay not that a man ſhould pray.

17 EueryEvery vnrighteouſneſſe is ſinne. And there is a ſinne not vntounto death.

18 We knowe, that whoſoeuer is borne of God, ſinneth not: but hee that is borne of God keepeth himſelfe, and that wicked one toucheth him not.

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

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

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

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

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

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

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

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

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

19 We know that we are of God, and the whole world lyeth in wickedneſſe.

20 But we know that the ſonne of God is come, and hath giuen vsus a minde to knowe him, which is true: and we are in him which is true: in his ſonne Ieſus Chriſt. This is true p. 105God, and life eternall.

21 Little children keep your ſelues from Idolls. Amen.

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

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

We are in him which is true. By this word he dooth teach, how effectual that knowledge is, whereof he hath made mention: that is, becauſe by it we are grafted into Chriſt, & made one with God. For it hath a liuelye roote, and truly ſetled in our hearts, whereby it commeth to paſſe, that God liueth in vsus, & we in him. Becauſe he ſaith without note of coupling together, We are in him that is true, in his ſonne, he ſéemeth to expreſſe the manner of our coniunction with God: as if hée ſhould hauehave ſaide: That we are in God by Chriſt.

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

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

FINIS.

The Comētaries of M. Jhon Caluin, vponupon the Epistle of Iude. The Argument.

ALthough the Olde writers hauehave diuerſly contended cō cernyng this Epiſtle, yet becauſe it is profitable to bee reade, neither doeth it containe any thyng, contrary vntounto the foundeneſſe of the doctrine of the Apoſtles, and hath receiued aucthoritie of long tyme emong all good men, I doe willyngly nomber it among the reſte. Further, the ſhortneſſe thereof doth not require any long treatiſe of argument: and the whole ſome almoſt doeth agree with the ſecond Chaper of the laſt Epistle. For,ij. Peter. ij. becauſe that wicked vnthriftes had crept in, vnderunder the name of Christianitie, whoſe whole delite was to drawe light and weake men, into a prophane cōtempt of God. Jude doeth firſt ſhewe, that the faithfull ought not to be daunted with ſuche engines, with whiche the Churche hath alwaies been aſſailed: And yet he exhorteth them, that thei doe carefully take heede of ſuche plagues, and that he maie make them the more hated and abhorred, he dooeth ſharplie denounce againſt them, the puniſhment of God at hande, ſuche as their wickedneſſe deſerueth. Now, if wee conſider what Sathan hath gone aboute in this our age alſo, from the beginnyng of the Gospell: with what ſubtilties he doeth yet buſie him ſelf to ouerthrowe the Faithe and feare of God: That warnyng whiche was profitable for the tyme wherein Jude liued, is more then neceſſary for our time. But all this ſhall bee better learned, by the readyng of the Epiſtle.