The Apostolical History, Chapter 7 · Section 17
SECT. XVII.
THE Apostle and Evangeliſt John, the ſon of Zebedee, and Brother of James, the Diſciple whom the Lord ſo intirely loved [Joh 13.23.], wrote, as 'tis probable, about this time, his first Epistle (which only is Catholick, the other two being particular), from Epheſus, not long before the deſtruction of Jeruſalem, as ſeems to be intimated chap. 2. v. 18. The occaſion of writing it, ſeems to be this: 1. He ſaw that many Heretical Teachers and Seducers were riſen up in that Age, ſome of whom denied the Deity, others the Humanity of Chriſt, or that he was appointed to be the Saviour of Mankind: Theſe he calls Antichrists, as fore-runners of the great Antichrist, and arms thoſe to whom he writes, againſt their Seductions. 2. He ſaw that many that profeſſed Chriſtianity, neither lived piouſly toward God, nor charitably with their Brethren; and he thought it needful to reprove theſe ſcandalous enormities, and to ſtrengthen all true believers in the Chriſtian Faith, and in a ſtedfaſt profeſſion thereof; and to preſs them to holineſs of life, and ſincere brotherly love.
The parts of the Epiſtle are three:The firſt Epiſtle Iohn.
1. The Preface or Introduction.
2. The Body of the Epiſtle.
3. The Concluſion.
1. THE Preface or Introduction; wherein he ſhews what was the ſubject-matter he intended principally to treat of in this Epiſtle, viz. the great Theme, Argument, and Matter of the Goſpel, Jeſus Chriſt. And, 1. He intends to ſpeak of his Godhead, which he ſets forth by theſe phraſes. That which was from the beginning—the word of life—the life— that eternal life which was with the Father— 2. He ſpeaks of his Humanity, which he ſ…ts forth by theſe expreſſions, Which we have heard, ſeen, look'd upon, and our hands have handled.
He tells them therefore, that that Perſon (a)Sermo hic eſt de filio Dei incarnato quem Apoſtoli viderunt, audiverunt, & manibus contrectaverunt. foreign] quod erat, pro qui erat à principio. Neutrum genus poteſt non ſolum de re quae non eſt perſona intelligi, ſed etiam de re quae eſt perſona. Vide. c. 5. v. 4. Chriſtum hic intelligi docent attributa, quia viſio, & contrectatio, Chriſti perſonae, non verò Evangelio poſſunt convenire. Gomar. Quod fuit ab initio] Si Chriſtus a principio mundi, ſeu quum mundus inciperet jam erat, erat igitur ab aeterno, quia tempus cum mundo incepit. foreign autem nominatur Chriſtus quia eſt aeternà illa ſapientia per quam Deus Pater mundum condidit, & genus humanum inde à mundi principio allocutus eſt. Deni que vita nominatur, item que vita aeterna, quia eſt author vitae in omnibus creaturis quocun que illae vitae genere vivant. Piſc.who was in the beginning, and had a being before the beginning of the world, whom they (his Apoſtles) had heard preach in Judea, whom they had ſeen with their eyes, and familiarly convers'd with, and their hands had touched both before and after his reſurrection; Him they did now declare unto them; yea, whatever was needful to be known of the Word of life (b)De verbo vitae] Idem ſonat ac ſi diceret illud ipſum aeternum Dei verbum vivens, ac vivificans, quod incarnatum ac inter nos verſatum eſt, de eo jam loquor., that is, of Chriſt Jeſus, the Eternal Word of the Father, who hath life in himſelf, and communicates both natural and ſpiritual life to all that partake of it. But here ſome might object, How could you ſee the Word of life? God is inviſible; no man hath ſeen him at any time. He anſwers, they might ſee him: For that life, that eternal life which was with the Father(c)V…ta quae erat apud Patrem] h. e In ſinu …atris, ut ſilius unigenitus, unum cum patre naturâ, & gloriâ, non aliud; diverſus verò & alius perſonâ, Joh. 1.1. Hîc diſtinguuntur duae perſonae nempe verbum, & Pater apud quem verbum fuit. Non enim unum idem que apud ſeiptum fuiſſe dicitur. Gomar. from eternity (being his Eternal only begotten Son, and a diſtinct Perſon from him) was in the fulneſs of time manifeſted in the fleſh; and we his Apoſtles ſaw him in his aſſumed human nature; and do now teſtifie, publiſh, and declare him unto you, that you may have communion with us and other faithful Chriſtians (and not with falſe Teachers), and that being in our communion, you may partake with us of all thoſe ſpiritual benefits and priviledges which Chriſt hath purchaſed for us; and you will have no cauſe to repent of coming into this ſacred communion and fellowſhip. For we that have ſincerely embraced the Doctrine of the Goſpel, have communion with the Father, who in and through Chriſt is now our reconciled Father (having adopted us for his Children) and with his Son Jeſus Chriſt; to whom being by faith united, we are made partakers of his righteouſneſs, and receive ſpiritual life and grace from him for the ſanctifying of our natures. I write theſe things therefore unt… you, to direct you into that way wherein you may have abundant matter of joy and comfort [Joh. 15.11.]; ſo that you will be no loſers by following my directions. From Ver. 1, to 5.
2. He comes now to the Body of the Epiſtle; wherein he exhorts them to the practice of holineſs. He tells them, that this is the ſum of the Goſpel preached by Chriſt, which they his Apoſtles heard from him, and now teſtifie and publiſh, that God is light, that is, infinitely full of wiſdom and purity; neither is there error, ignorance, falſhood, or the leaſt imaginable touch of impurity in him, neither can any impurity pleaſe him. Therefore whoever pretends to have communion with him (who is Light and Holineſs), and yet walks in the dark ways of ſin and impurity, he is a lyar, and deals not uprightly, but denies in his works what he profeſſes with his mouth. For what communion can there be between light and darkneſs? But (ſays he) If we walk in the light, that is, in the clear knowledg and light of the Goſpel, framing our lives and converſations according to the pure precepts thereof, and conforming our ſelves to God, who is light and perfect purity, and dwells in light glorious and inacceſſible [1 Tim. 6.16.], and whoſe actions are all holy and pure; then we ſhall have fellowſhip one with another, we with him, and He with us; and being by faith united unto Chriſt, his blood cleanſeth us from the guilt of all our ſins both original and actual. But if we ſhall ſay or imagine, that we are ſo free from ſin, that we need not the blood of Chriſt, nor his interceſſion, for the purging our conſciences from guilt, we miſerably deceive our ſelves, and there is no true judgment or diſcerning of things in us, but we glory in that which is a meer lye and falſhood. But if we penitently confeſs our ſins, and by faith have recourſe to the merits and interceſſion of Chriſt for the pardon of them, God is ſo faithful, that he will forgive us all our ſins, according to his own gracious promiſe; and he is alſo ſo juſt, that he will not exact the debt from thoſe for whom his Son hath ſatisfied, but will for his ſake forgive us all our unrighteouſneſs. If we ſhould ſay therefore, that we have not ſinned, or have not made our ſelves ſo guilty and ſo liable to eternal death, that we need ſuch an expiation as the death and paſſion of the Son of God, we ſhould in effect give God the lye, and deny what he hath affirmed in his word, namely, That all men are ſinners, and ſo need a Saviour; and thereby we ſhall ſhew, that the truth of God, as 'tis revealed in his word, is not received nor believed by us. From Ver. 5, to the end.
Now leſt any, from what he before ſaid (of God's readineſs to forgive Chap. 2 ſin to thoſe who confeſs their ſins, and fly to Chriſt for their pardon), ſhould encourage themſelves to ſin freely and boldly; he tells them (giving them from the abundance of his love and paternal affection, and in reſpect of his age, the loving compellation of little children)(a)Vox eſt blandiſſime monentis, quâ & Chriſtus ad diſcipulos ſuos uſus eſt, Mar. 10. & Joh. 13. & Paulus ad Galatas cap. 4. Ipſe vero Johannes in hac Epiſtola frequentiſſimè, octier adminimum., that his end and ſcope in writing theſe things, was to keep them off from ſin, and to exhort them to uſe all poſſible care to avoid it. But if they have fallen, or ſhall fall through infirmity, or the violence of temptation, into any act of ſin, then they ſhould not deſpair, but conſider (for their encouragement) that they have an Advocate with the Father, Jeſus Chriſt the righteous (whoſe perfect righteouſneſs renders him a fit and meet Interceſſor for us, and who requires nothing of the Father in our behalf, but what is juſtly due to him upon the account of the merit of his death), and having offered up himſelf a Propitiatory Sacrifice for our ſins on the Croſs, his interceſſion now in Heaven muſt needs be of marvellous virtue. Nay, you may aſſure your ſelves, that his Sacrifice was of ſuch infinite value and merit, that 'tis not only ſufficient for the obtaining pardon for our ſins who are Jews, but for the ſins of the Gentiles alſo, provided they repent and believe in him. Ver. 1, 2.
2. He comes now to ſhew, That 'tis not enough for them to profeſs they know Chriſt, except they yeild ſincere obedience unto him. For this is the certaineſt mark and proof that we know Chriſt effectually, and have communion with him, If we ſo love him, that we ſincerely endeavour to keep his Commandments. For he that boaſts he knows him, and yet makes no conſcience to obſerve his commands, neither doth his knowledg work in him any endeavour to conform himſelf to Him in holineſs and purity, that man is a great lyar, neither is there any truth or ſincerity in him. But a conſcientious endeavour to obſerve his word and commandments, is a great and ſure argument, that in him that doth ſo, the love of God is grown to a high pitch, and a great evidence to himſelf that he is a true branch in Chriſt, and a true member of him. And whoſoever profeſſes to be one of his members, ought to imitate him in a holy life and converſation. From Ver. 3, to 7.
3. He exhorts them to ſincere brotherly love. He tells them, 'tis no new (b)Vos Iſraelitae jam olim habuiſtis hoc praeceptum, Lev. 19.18. Non ergo novum vobis videri debet, quanquam protenſum latiùs, & provectum ſublimiùs. V. 7. Quod vos audictis] i. e. Veſtri Majores. Grot.matter which he now injoin'd them, but that which they were taught not only in the Old Teſtament, but at the firſt preaching of the Goſpel among them [Mat. 5.44. Joh. 15.12.]; and what was ſo early taught them, may well be call'd an old Commandment: I ſaid (ſays he), it was an old Commandment, and yet in ſome reſpects I may call it a new one, and ſo 'tis called by our Saviour himſelf, Joh. 13.34, becauſe 'tis preſs'd in a new manner by Chriſt, and urged upon a new ground, and confirmed by his own example and ſpecial love, and imprinted in the hearts of believers by his own Spirit, according to the Promiſe of the New Covenant, Jer. 31.33. And there was in Chriſt a true and ſincere love towards you(c)Sicut, in Chriſto eſt vera & ſincera dilectio; ſimiliter, ſit etiam in vobis.; and therefore you ought to look that there be a true and ſincere love in you towards him. And this ought the rather ſo to be, becauſe the darkneſs of ignorance which was formerly in the world, is now paſt, and the true light of the Goſpel clearly ſhineth among you. He further preſſeth this duty from this reaſon, Becauſe he that profeſſeth himſelf to be in the light, and to know the truth, and yet hateth his brother, is in the darkneſs of ignorance and ſin. For if the eyes of his underſtanding were clearly enlightned with Goſpel-truth, his affections would be otherwiſe diſpos'd. But on the contrary, he that truly loveth his brother, thereby eviden eth himſelf to abide in the light, and in the truth, and that the true light abideth in him. And whilſt he thus walketh in the light, he walketh inoffenſively in a ſtate of grace, and neither ſtumbleth himſelf, neither is there occaſion given by him that others ſhould ſtumble, or be drawn into any ſin, or hardned in it. But he that hateth his brother, is in darkneſs, and walketh in darkneſs; he goes on in ſin, ſwerving from the right way that leads to ſalvation, and knoweth not whither he goes, nor how near he is to a precipice, and utter ruin, becauſe his mind is darkned with ſin. He now directs his ſpeech to thoſe who were ſincere Chriſtians among them, and walked in the light (and to theſe, from his paternal affection, he gives the endearing-compellation of little Children *V. 12. Filioli] Nondum incipit diſtributio in certas aetates, quae continetur v. ſeq. ſed iſta appellatio cunctas aetates complectitur. Piſc.), telling them, That he gave them theſe exhortations to brotherly love, becauſe God hath been ſo kind to them, as to forgive them all their ſins for Chriſt's ſake; and therefore they ought, upon that account, to be ready to forgive one another, and to love one another. From Ver. 7, to the 13.
And now, ſays he, beloved Chriſtians, ſuffer me to ſpeak unto you as a Father doth to his Children, and diſtinguiſhing you according to your ſeveral ages, to addreſs my exhortations and inſtructions particularly unto you. And firſt, Let me ſpeak to you that are more advanced in age, and are, as it were, Fathers among the reſt. 'Tis agreeable to your age to know ancient things; and ſeeing you have attain'd to a greater meaſure of knowledg than others, of the Ancient of days, the Eternal Son of God [Dan. 7.9, 13, 22.], (d)Dat cui que ordini quae ipſi conveniunt. Senihus competit notiti…, & congruum eſt ut Antiqui cognoſcant Antiquum dierum. Eſtius.I think fit to exhort you to make a good improvement of it. Let it be an engagement upon you to love him more ardently, and to imitate him more carefully. 2. Let me ſpeak to you young men, who are in the flower of your age, and the vigour of your ſtrength; 'Tis agreeable to your age to be valiant Soldiers, and to be ambitious of Victory and Conqueſt. Now ſeeing you have been enabled by God not only to fight valiantly againſt fleſh and blood, but againſt the Devil and his temptations, and (through the aſſiſtance of grace) have overcome him, I exhort you to take eſpecial care that he do not at any time ſurprize you, and ſo prevail over you. 3. Let me ſpeak unto you little Children. The firſt knowledg young Children uſe to have, is of their Father. They know their Fathers before other men, and are more fond of them than of others: Seeing therefore you know your heavenly Father, I exhort you that you endeavour to expreſs a very ardent affection to him, and to labour to pleaſe him, and to be obedient to him in all things. Again, I reiterate and re-inforce my exhortation upon you ancient men, to imprint it the deeper upon you: And ſo likewiſe on you young men alſo, becauſe Chriſt hath endued you with ſtrength from above (which is far more excellent than your natural ſtrength), and hath put his word into your minds (which is the Sword of the Spirit, Eph. 6.17.), whereby you have been inabled to overcome the evil one. Take you heed eſpecially, leſt at any time he prevail over you, and ſo deprive you of the glory of your victory. And ſeeing both old men, and thoſe that are in their middle-age, are apt to love the world too much; let me exhort you all to take heed of all inordinate love of it, or of any of the things that are in it. For ſuch a love of the world, and the true love of God, are inconſiſtent; becauſe the one promotes corruption and ſin, and the other ſanctification and holineſs. And you ſhould conſider, that all the things that are in the world (which can invite us to love them), are reducible to theſe three heads: 1. The luſt of the fleſh, that is, all corporeal delights and pleaſures. 2. The luſt of the eye, that is, all viſible poſſeſſions and riches, and outward eſtate. 3. The pride of life; that is, all honours, pomp, high places, and advancements. And an inordinate affecting or luſting after theſe things, comes from the corruption that prevails in the world, and in worldly men; and not from the Father, unto whoſe holineſs they are no way agreeable. And beſides this, they ſhould conſider, that the World, and the things therein (that are ſo luſted after*So lust is to be taken here; as hope is put for the thing hoped for, Ro. 8.24. and faith for the thing believed, Jude 3.), are but tranſitory and fading things, and ſoon paſs away; neither can they give to thoſe that moſt love them, any durable feli…ity. But on the contrary, they that ſet themſelves to do the will of God, and to mortifie thoſe inordinate luſts and affections to the things of the world, ſhall obtain eternal life(e)Sub tam magnâ ſpe nulli labores duri videri debent. Grot.. Laſtly, He addreſſes himſelf again to thoſe whom he before call'd little children: He intimates to them, that though covetouſneſs and the love of the world is not uſually found in that age, as it is in the two former; yet the weakneſs of their underſtandings, and want of ſound judgment and diſcerning, doth commonly expoſe them to a danger of another kind, and that is, to be ſeduced and drawn away by erroneous Teachers. And though there were many Seducers in former ages, yet he tells them, that now they will be more rife than ever. For this is the laſt time; The deſtruction of the City, and Temple, and Polity of the Jews was now at hand. Ye have heard (ſays he) of a great and notorious Antichriſt (the Prince of all Seducers) that ſhall come and appear in the world [ſee 2 Theſ. 2.3.]; I tell you, He is not yet come; but there are ſundry fore-runners of him come, ſuch as will endeavour to draw men off from believing in Chriſt the true Meſſias, and will perſwade them to believe lyes. And our Saviour himſelf fore-told [Mat. 24.11, 24.], that ſuch Seducers as theſe would come, and advertiſed us of the time of their coming; and according to his prediction, there are now many Antichriſts (f)Quod Johannes de Antichriſtis jam exortis ait, illud veriſſimum eſſe ex Cerenithi, Ebionis, Simoniis Magi, Baſilidis & Nicolaitarum hiſtoriâ conſtat. Gom.come into the world, viz. falſe prophets, who corrupt the Chriſtian Doctrine; and being acted by ſuch a Spirit of error as the grand Antichriſt will be acted by, they may well partake of his name; and by their ſwarming now, you may know that the laſt time is come. And theſe Antichriſts and falſe Teachers, he ſhews, once held external communion with Orthod…x and faithful Chriſtians; but they departed from their communion, and thereby declared, that they never were ſound members of that Body. If they had been of the ſame Faith, and had really believed the ſame truth, they would not have departed from them. But as for them, he tells them, he need not write much about this matter; for they had an Unction from the Holy One; that is, they were furniſhed with the gifts and graces of the illuminating and ſanctifying Spirit of Chriſt, teaching them all things nec…ſſary(g)Ver. 20. foreign] ſcil. quae ad vitandos tales impoſtores ſunt neceſſaria. Reſtringi debet vocum univerſalitas ex ſubjecta materiâ. Grot. for their ſalvation, and preſervation from Seducers. Therefore his writing to them now, was not becauſe he apprehended they were ignorant of the truth; but ſeeing they knew the truth, he was willing to confirm them in it; and he doubted not, but by their knowing the truth, they would be able to diſcern a lye, or a falſe doctrine from it, ſeeing it doth in no wiſe agree with it. A lye or falſhood, he tells them, hath nothing of the nature of truth in it; therefore they will not eaſily receive the one for the other. Now he would have them conſider, what Lye or Falſhood can be equal to the denying of the great Truths of the Goſpel? And who is a greater lyar and ſeducer, than he that denies Jeſus to be the promiſed Meſſias? Whoever doth ſo, he tells them, is an Antichriſt, and denies in effect both the Father and the Son. He denies the Son directly; he denies the Father by conſequence, who teſtified(h)See chap. 5.9, 10. of Chriſt by his voice from Heaven, and by Miracles; which teſtimony is not true, if Jeſus be not the Chriſt. Therefore whoſoever denieth the Son to be the Meſſias, or denieth his Perſon, Natures, Offices, or Merits, he is an Antichriſt (i)Non quod eximius ille Antichristus primus id facturus ſit, ſed quod eximiè & impudentèr ſupra caeteros, ac majore cum effectu., and denies as well the teſtimony of the Father, as the Meſſias-ſhip of the Son. And whoſoever denieth the Son, cannot have the Father for his God, or reconciled Father, ſeeing there is no reconciliation for fallen man with God, but in and through Chriſt. He adviſes them therefore, that whatever their temptations ſhould be, they ſhould not forſake the Doctrine which from the beginning of their Chriſtianity they had received. To which if they firmly adhered, they ſhould continue in the favour and love, and in the communion of God the Father, and of Chriſt Jeſus his Son. And whatſoever hazzards they ſhould run by ſo doing, they might comfort themſelves with this, That He hath promiſed eternal life to all that continue in the faith and obedience of his doctrine. Theſe things he tells them he had written to them, to arm them againſt the Seducers that were now among them. But he need not give them any other armature than what they had already. For the annointing which they had receiv'd from Chriſt (viz. the illumination of his Spirit) abiding in them, would teach them all things ne…eſſary to ſalvation. And they need not that any man ſhould teach them any new doctrine, any new fundamental principles of Faith, as yet ſtrange and unknown to them. They need no new Goſpel or Doctrine for kind and ſubſtance, though they need more teaching in order to their growth and further improvement in real Piety and Chriſtianity. Seeing therefore the Anointing which they had received from the Spirit of Chriſt, inſtructed them concerning all things neceſſary to ſalvation, and ſeeing what it taught and ſuggeſted, was the very truth, and no lye; he was confident they would abide in Chriſt, and the profeſſion of his truth. And now returning to ſpeak to them all in general, he exhorts them to look to it, that they do abide in the faith of Chriſt, in his communion and doctrine, and thereby they ſhall have confidence to look him in the face, and not be aſhamed to preſent themſelves before him at the great and glorious day when he ſhall come to judg the world. From Ver. 13, to 29.
4. He exhorts them to the ſincere practice of righteouſneſs, and to abandon all manner of ſin and unrighteouſneſs. For if they know and be ſenſible (as ſure they muſt needs be), that God(k)Tranſit de Christo ad Deum; nec id mirum, cum utriuſ que mentio praeceſſerit. Grot. is a God infinitely righteous and holy, they may well know alſo, that whoſoever is born of him, and hath received a new and divine life from him, doth endeavour to live righteouſly, and thereby declares himſelf to be a child of his, and like unto him; and, as a ſon, may expect protection, and an inheritance from him. V. 29.
Chap. 3 He ſhews what a great and high favour it is, that true believers and righteous perſons ſhould both be, and alſo be accounted and acknowledged for the children of God, and ſhould have the priviledges belonging to that ſtate. 'Tis true, the world doth not acknowledg them for ſuch, but mocks and jeers at them, becauſe they pretend to it: And this is not much to be marvelled at; for, not knowing the Father, of whoſe Spirit they are ſpiritually and ſupernaturally begotten; and being ignorant of the holy nature of God, no wonder they acknowledg not thoſe for his children who reſemble him in holineſs. But, ſays he, let the world judg what it will, the ſtate and condition of us▪ that are true believers, is the ſtate and condition of the children of God. We have at preſent the right of children, but what we ſhall be hereafter, and what ſhall be the glory of that inheritance that ſhall be made over to us, is not fully manifeſted: but this we know, that when that bleſſed time ſhall arrive when Chriſt ſhall come to judg the world, we ſhall then be made like unto him in holineſs, in glory, and bliſs (but with a different degree from Him our Head), and he will enable us to ſee him in his tranſcendent gl…ry, which will be a beatifying-viſion to us, Mat. 5.8. And whoſoever hath a well-grounded hope in him of this glory, will (through the aſſiſtance of grace) endeavour to purifie himſelf from all pollution both of fleſh and ſpirit, ſetting Chriſt before him as his Pattern and Copy; and labouring to imitate him, though he cannot reach or ariſe to his perfect purity. However this he knows, that all ſin is contrary to this purity. And whoſoever follows not after righteouſneſs, but gaveth himſelf up to the commiſſion of ſin, tranſgreſſeth(a)Peccatum, eſt actus quivis, quem ſcias & ſentias pugnare cum aliqua lege Dei, i. e. cum aliquâ patefactione divinae voluntatis. Grot. the Law of God, and ſo is diſloyal and rebellious againſt the King of Heaven, and hath no reaſon to expect from him that glory and bliſs before ſpoken of. Yea, ſuch a perſon is not only a tranſgreſſor of the law of God, but he ſets himſelf againſt Chriſt alſo, and vilifies his redemption. For Chriſt (in whom there was no ſin) was manifeſt in the fleſh to take away ſin; the guilt of it by his blood, the power of it by his Spirit. Therefore whoſoever abideth in him, being united to him by a lively faith, giveth not up himſelf to a trade of ſin (b)In his & conſimilibus ſententiis foreign & foreign, eſt operam dare peccato, ſceleratum eſſe. Sceleratus eſt non tantum qui ſcelus aliquod committit, ſed qui ſceleribus operam dat ac in iis patrandis aſſiduus eſt. Hoc regeneratis non contingit; quia Deus etſi patiatur eos peccata quaedam gravia patrare, non patitur tamen eos in eo luto diu volutari, ac veluti cum voluptate ſe totos immergere. Capel., nor liveth in a courſe of known ſin*Non peccat] Accipe non de eventu, ſed de ſtudio ac conatu non-peccandi. Illyr., deliberately and indulgently, walking after the fleſh [Rom. 8.1.], and being a ſervant of ſin, Rom. 6.17. Whoſoever doth ſo, whatever he pretends, hath no right knowledg (c)V. 6. Quiſquis peccat, non vidit eum neque novit] h.e. (ut Joh. 17.3. per ſynecdochen generis pro ſpecie) fidem vivam non habet, ideo que in Chriſto non manet. Gom.of Chriſt, nor any true faith in him. For, ſays he, let no man deceive you, and make you believe that a true faith may conſiſt with an unholy and impure life. He that leads a godly and righteous life, and diligently exerciſes himſelf in all good works, doth ſhew plainly, and manifeſt, that he is a righteous man(d)Non dicit, quod exercendo juſtitiam juſti fiamus; ſed, quod exercitium juſtitiae ſit fructus juſtificati cordis, & ſignum evidentiſſimum. Illyr., juſtified by faith in Chriſt's blood, and ſanctified by his Spirit, and one that is in ſome meaſure like unto Chriſt himſelf in righteouſneſs and holineſs (though not equal to him), having in him a ſincere love of righteouſneſs. But on the contrary, he that committeth ſin, that is, giveth himſelf up to a courſe of ſin, is a child of the Devil, and reſembles him, who ſinned at the beginning, ſoon after the Creation, and from that time hath ever ſince been a Tempter, inſpiring by his ſuggeſtions and temptations an inclination to ſin, into the minds and ſouls of men. But the Son of Man was not only perfectly free from ſin himſelf, but came into the world to deſtroy the works of the Devil, viz. to remove the guilt of ſin to believers, and to free them from the puniſhment of it, by his merits and interceſſion, and to regenerate and ſanctifie their natures by his Spirit, and ſo to deſtroy the dominion and power of ſin in them. Therefore they that give themſelves up to a courſe of ſin, belong not to Chriſt, but to the Devil. For he that is born of God, and regenerated by his Spirit, doth not indulge himſelf in a courſe of ſin, as carnal unregenerate perſons do, becauſe he hath a ſeed of grace repugnant thereunto, remaining in him; and he cannot deliberately and freely allow himſelf in ſin, becauſe by the grace of regeneration the dominion of ſin is broken in him. The new nature wrought in him by the word of God *See 1 Pet. 1.23., accompanied with his Spirit, is a principle that abhors ſin, and fights againſt it. Therefore a courſe of ſin, or delighting in ſin, is unreconcilable with this ſtate. In the concluſion of this diſcourſe, he tells them, that by theſe two marks the children of God may be manifeſtly diſtinguiſhed from the children of the Devil: They that live righteouſly, and holily, and ſincerely love their brethren, are the children of God; and they that do not, are of the Devil. From Ver. 1, to 11.
5. He cometh now to inforce his former exhortation …o brotherly love, and uſeth many pathetical arguments to provoke them to it. 1. He tells them, This precept concerning brotherly love, was given them by C… and his Apoſtles, from the beginning of the preaching of the Goſpel. 2. The … Diſciples of Chriſt muſt not be like wicked Cain, who was a child of the Devil, and a murderer of his brother. And what mov d him to do this horrid wi…k…dneſs, but meer envy and ill-will, becauſe he ſaw that God gave to Abel (who lived piouſly) a teſtimony that he was accepted with him, whilſt his own ſacrifice diſpleas'd him, becauſe he lived wickedly: ſee Heb. 11.4. Therefore thoſe that are real, pious Chriſtians, need not wonder if the world hate them, ſeeing it was ſo from the beginning; but ought ſo much the rather to love one another, becauſe the world hates them. 3. Brotherly love is a good evidence(e)Non indicatur meritum dilectionis, ſed effectum fidei; per quam ſolam ex morte in vitam tranſimus, Piſe. Particula foreign, hîc non eſt cauſalis, ſed ratiocinativa. Fridlib. we are regenerate, and paſſed from death to life. He that loveth not his brother, abideth in a ſtate of ſin and wrath, and is liable to eternal death. He that hateth(f)Qui odit fratrem ſuum] Occidendi animo ſcilicet, Talis homicida eſt apud Deum, qui animum ſpectat. Druſius. Quod de adulterio dixit Chriſtus, Mat. 5.28, pari jure ad alia crimina aptandum eſt. Grot. his brother in his heart, and hath a deſire to deſtroy him if he durſt, is, in the ſight of God, a murtherer of him. And he that is ſuch, hath no ſpiritual life (which is the beginning of the eternal) abiding in him, nor any right to eternal life and happineſs, but is in a ſtate obnoxious to eternal miſery. 4. He preſſes brotherly love from Chriſt's own example, who being God as well as Man, yet ſo loved us, that he laid down his life to redeem us. And we ſhould, in imitation of him, be willing, in ſome caſes, to hazzard our lives for the brethren [ſee Rom. 16.3, 4. Phil. 2.17.], yea, to be ready to lay them down(g)Hoc praeceptum egregiè implevêre Apoſtoli & eorum Adjutores, & poſt eos tot Confeſſores & Martyres. Grot., if the glory of God, the edification of the Church, and the eternal ſalvation of our brethren, do require it. And if we ought to be ready to do thus much (in ſome caſes) for them, ſurely we ought to do that which is much leſs, viz. to communicate to them of our worldly goods in their neceſſity, if we be able; and he that doth not ſo, how can he think there is any thing of that love (h)Quomodo eſſet in eo dilectio quam Deus exigit? Grot.in him, which God requires. He tells them, real Chriſtians ſhould love in deed and truth, and not in word only. 5. Hereby they will evidence themſelves to be true and ſincere Chriſtians, who rightly underſtand, believe, and live according to the truth of the Goſpel; and their ſincere brotherly love, will give their hearts and conſciences great aſſurance, and peace, and tranquillity before God. And this is a great matter. For, ſays he, if our own hearts and conſciences witneſs againſt us, and condemn us, that we do not ſincerely love God and our Neighbour; God, who knows all things, and is greater and mightier to condemn than our conſciences, will much more condemn us. But if our conſciences (though they may accuſe us of imperfection) yet do not condemn us of hypocriſie, or want of charity, then we have boldneſs and confidence towards God, that he will own us for his children, and will hear our prayers, and that we ſhall obtain thoſe good things of him which we ask according to his will, becauſe we are ſuch as do endeavour (through his grace) to obey and obſerve his commandments, and to do the things pleaſing in his ſight. And this is his great commandment, that we believe in his Son*V. 23. Ʋt credamus nomini] i. e. filio ejus. Metonym. adjuncti. Piſc., and that we teſtifie the truth of our faith, by loving one another, according as he enjoined us when he was here upon the earth. He therefore that ſincerely obeys theſe commands, hath ſuch an intimate union with Chriſt, that he abides in Him as his Member, and Chriſt abides in him by the gracious operations of his holy Spirit. And the abiding of the Spirit of Chriſt in him by his gracious operations and aſſiſtance, is a plain and evident argument that Chriſt dwelleth in him. From Ver. 11, to the end.
6. Having mentioned the abiding of the Spirit of Chriſt in the hearts of Chap. 4 believers, in the laſt verſe of the former Chapter; leſt they ſhould be deceived by ſuch as pretended to be acted by this Spirit, but indeed were not; he exhorts them not to believe every Teacher (a)Spiritui] i. e. Doctori revelationem Spiritûs jactanti. 1 Tim. 4.1. Piſc.that pretends to be inſpired, nor his Doctrines; but to examine and try them, whether they be of God, and ſuch as agree with his Word. And he tells them, they had need ſo to do, for many falſe Prophets and Teachers were now gone out into the world. He directs them therefore how to try the ſpirits: By this they might know a Teacher that was acted and inſpired by the Spirit of God, from one that was not; Whatſoever ſpirit or Teacher doth own and acknowledg the Perſon of Chriſt, according to his Divine Nature, wherein he did exiſt from eternity; and according to his Human Nature, which he truly aſſum'd in his incarnation; and doth alſo ſeriouſly own him in all his Offices and attributeth to him alone the whole glory of a perfect Saviour, this ſpirit is of God. And whoſoever doth not confeſs Chriſt after this manner, but derogates from his Perſon or Nature, or Offices or Merit, or the virtue and efficacy of his Sacrifice, that ſpirit is not of God, but is the ſpirit of Antichriſt; whi…h ſpirit, he tells them, is now abroad in the world, although it hath not yet ſo for prevailed, as to erect a Throne to it ſelf openly in the Church. But as for them, he tells them, they being truly regenerated by the Spirit of God, and thereby enlightned with the knowledg of the true doctrine of the Goſpel, need not fear being ſeduced by theſe falſe Teachers. For they had by their ſtedfaſtneſs in the true doctrine, already overcome the machinations and perſwaſions of ſuch Impoſtors and Deceivers as have been among them, and have not been prevailed upon by them, as others have been. For Chriſt, who by his Spirit and Doctrine dwells in them, is greater and more powerful than the Devil (the Spirit of Error), who rules and domineers in worldly and unregenerate men, ſuch as Seducers are. They commonly are worldly and ſenſual men, and their doctrine(b)Ex mundano affectu mundana loquuntur. Zeger. is agreeable to the corrupt humour and inclination of worldly-minded men, and therefore no wonder that the world readily bears them. But he tells them, Himſelf and the other Apoſtles were …aught of God; they had their doctrine and call from him, and taught his truth; and thoſe that truly know God as he hath revealed himſelf in his word, will hear them, and receive their doctrine; but thoſe that are not taught of God, will not. And hereby me know (ſays he) in whom is the Spirit of Truth (namely, in ſuch as hear us, and embrace our doctrine); and in whom is the Spirit of Error, namely, in thoſe that refuſe our Doctrine. So that by the Doctrine and Writings of the Apoſtles (as alſo of the Prophets and Evangeliſts), the truth or falſhood of doctrines muſt be judged. From Ver. 1, to 7.
7. He reſumes his exhortation to brotherly love, and urges it again with more arguments. 1. This is not only ſtrictly commanded us by God, but exemplified to us by himſelf, and it is a Grace highly pleaſing in his ſight. 2. 'Tis a certain ſign we are regenerate by his Spirit, if there be in us a true love to God and our Neighbour. 3. 'Tis an evidence we have a right knowledg of God, both of his Nature and Will, and what he requireth. He that hath not this grace in him, hath no true knowledg of God, whatever he pretends. For God is love it ſelf (c)Tale illud, Tu quantus-quantus, nil niſi ſapientia es., and full of loving-kindneſs and tender compaſſion to the children of men. And in this he highly manifeſted it towards us(d)foreign pro foreign, Piſcator., in ſending his Son into the world, that we, and all thoſe that believe in him, might obtain eternal life through him. And in this appeared the height of Gods love to us, not that we firſt loved him, and ſo by our loving him, moved him to love us (for we were by nature enemies to him); but he firſt loved us, even when there was nothing in us to deſerve his love, and freely ſent his Son to offer up himſelf a propitiatory Sacrifice for our ſins, and to deliver us from the puniſhment due to them. And if God ſo loved us, we ought to imitate his love in loving one another. 4. He ſhews, no man hath ſeen God at any time, or can ſee him with his bodily eyes; he is not ſo to be ſeen or convers'd with. But if we find this grace of love in our hearts, 'tis certain then that God abideth in us by his Spirit; and our love to our Brethren is a …ertain evidence that love to God is perfectly formed in us, and brings forth effects agreeable to its nature; or 'tis a ſign that our love to him is perfected (e)Perfection here is not oppoſed to imperfection, but hypocriſie. Our love is ſaid to be perfected, when 'tis demonſtrated to be in ſome height. As God's Power is ſaid to be perfected in man's weakneſs, becauſe then 'tis more remarkably manifeſted. Perfectam intellige, non omnibus numeris abſolutam, in quâ nihil prorſus poſſit deſiderari (talis enim in hac vitâ …e in ſanctiſſimos quidem cadit), ſed veram at que ſinceram, & quae ad perfectionem omni ſtudio at que conatu tendit. Piſc., that is, manifeſts it ſelf to be ſincere [ſee chap. 2.5.], and to have all its eſſential and needful parts, though it be not perfect in all degrees. And hereby (ſays he) we know that we remain and abide in the ſavour, and love, and protection of God, and that He dwelleth in us, becauſe he hath given us of the gifts and graces of his holy Spirit, and particularly that of love. But (ſays he) though we that are Apoſtles have not ſeen God with our bodily eyes, yet this we have ſeen, and do teſtifie to all men, That God the Father ſent his Son to be the Saviour of the world, that is, not of the Jews only, but of the Gentiles alſo. Whoever therefore by a true and lively faith relying on Chriſt for eternal life, and witneſſing his faith by his love and other good fruits(f)For otherwiſe the Devils confeſſed this truth, Mat. 8.29., ſhall confeſs that Jeſus is the Son of God, 'tis certain that God dwelleth in him by his Spirit, and that he remaineth in the love and favour of God. And we Apoſtles having certainly known and firmly believed the great love that God hath manifeſted towards us, do with all aſſurance give our teſtimony thereof to the world. Nay we teſtifie, that God is love *See V. 8. Deus ſuâ eſſentiâ eſt ipſiſſima beneficentia, miſericordia & Charitas, etiam ſons, & origo charitatis.. He that abideth in the ſincere exerciſes of love to God and his Neighbour, abideth and continueth in the love and favour of God, and God dwelleth in him by the graces and comforts of his holy Spirit. And in this is our love known and manifeſted to be ſincere, and to have attained to ſome excellent degree and height(g)So Perfection is ſometimes taken, viz. Comparatively, not for abſolute perfection. See Phil. 3.15. (ſo that we may think of appearing at the day of judgment with boldneſs), if, as Chriſt was in the world full of love, and holineſs, and purity, ſo we labour to be alſo, imitating his holy example. And by this love, as by a certain ſign, we may be perſwaded, that we are of the number of thoſe who ſhall eſcape condemnation at the day of judgment. For there is no ground for them to fear condemnation (which fear is joined with torment) who truly believe in Chriſt, and teſtifie their faith by their ſincere love to God and their Neighbour. For ſuch a perfect or ſincere love(h)Qui Deum & Proximum vere diligit, is non metuit ſibi à judicio Dei, quia novit ſe eſſe praeditum Spiritu Dei, ac proinde eſſe filium Dei per fidem in Chriſtum. Perfect or ſincere love doth not caſt out a child-like reverential fear of offending God, but that whereby we queſtion the favour of God. caſteth out this tormenting-fear, this fear of wrath and Hell. But he that is under thoſe apprehenſions and fears, cannot love God with ſuch a perfect and ſincere love as others do, whoſe hearts are delivered from thoſe fears. And truly (ſays he) we that believe in Chriſt, have reaſon to love(i)V. 19. foreign, Diligamus] Let us love him. So the Greek text will bear. God with our higheſt and beſt affections, for he loved us firſt, when we were enemies and ſinners, and had deſerved nothing but hatred and vengeance from him. But poſſibly every body will ſay, I love God. He anſwers, That whoſoever ſaith, He loveth God, and yet hateth his brother, is plainly a lyar. For 'tis impoſſible truly to love God, and not to do what God commands; and one thing which he ſtrictly commands, is, that we love our Brother. And if we do not exerciſe love to our brethren with whom we daily converſe, and whoſe perſons, ſtate, and condition, we ſee and know; what reaſon is there to imagine we do ſincerely love God, when of our love to him, and the ſincerity of it, we were never able to make this trial, becauſe we never ſaw him, nor had opportunity offered us of ſhewing any real acts of love to him, otherwiſe than by obeying his commands, whereof this is one, That if we love him, we ſhould teſtifie it by loving our brother alſo. From Ver. 7, to the end.
He proceeds to ſhew, that the love of God, and of the children of God, Chap. 5 muſt needs go together, there being ſo near a relation between them. For they that are ſpiritually begotten of God, and brought ſeriouſly and ſavingly to believe in Jeſus Chriſt as the true Meſſias, they ſo love God, that they love his children alſo. They cannot truly love the Father, but they muſt needs love the Children in whom they ſee his Image. And there is ſuch an union and conjunction between theſe two, that if we would know whether we love our Brethren ſincerely or no, we cannot better judg of it, than by examining whether we truly love God. For otherwiſe, we may do many acts of kindneſs to our Brethren which may flow from other principles (as good nature, credit, &c.) and not from ſuch a charity as manifeſts and expreſſes it ſelf by ende…vouring to keep God's commandments. For this is the love that God requires of us, and hereby we ſhall evidence that we do indeed love him, if we faithfully endeavour to keep his Commandments. And his Commandments to the Regenerate are not grievous, becauſe of the gracious aſſiſtance afforded to them by the Spirit of God. Love, and hope of reward, and the aſſiſtance of the Spirit, will make things that are difficult to fleſh and blood, eaſie and delightful. And he that is born of God, abideth conſtant in his Chriſtian profeſſion, notwithſtanding all worldly allurements, temptations, or oppoſitions to the contrary. And that which enables him thus to overcome the world (which is ſo apt to draw away the heart from God), is not any power of nature, but faith in Chriſt, from whom he receives ſtrength to do it. So that faith (a)Fidem per Metonym. appellat victoriam, h. e. Cauſam victoriae, quòd ea Chriſtum ejuſ que juſtitiam apprehendat, & per charitatem ſit efficax, Gal. 5.6. Gom.is the inſtrumental Cauſe of this victory, and Chriſt (in whom he believes) is the Principal. And if they enquire what faith this is which is ſo victorious: He tells them, 'tis a lively and effectual faith, reſting on Jeſus Chriſt as the eternal Son of God. From Ver. 1, to 6.
He comes now to prove, That Jeſus is the Chriſt, that he is truly God and Man, and the true Meſſias that was to come into the world to be the Saviour of mankind. This he proves by many arguments: 1. Becauſe Chriſt is the ſubſtance of the ancient types, and by him was really fulfilled what was repreſented by the legal and ceremonial waſhings by water, and by the blood of the Expiatory Sacrifices. He came by his Spirit, as by water, to ſanctifie thoſe that believe in him, and by his blood to make a full atonement for their ſins. An admirable ſymbol of both which, was the flowing of water and blood out of his ſide on the Croſs. 2. He ſheweth, the Spirit beareth witneſs to this in the Conſciences of the Regenerate; and this teſtimony being the teſtimony of the Spirit of God, is authentick, and fit to be believed: For he is the Spirit of truth*V. 6. foreign, i. e. foreign, quomodo foreign ſupra, cap. 4. v. 8., and cannot poſſibly bear witneſs to a lye. 3. There are three in Heaven(b)Tres ſunt in coelo qui testi ficantur] Non hoc dicitur, Tres illos teſtari in coelo ſeu apud coelites, ſed ſignificatur, eſſe Teſtes coeleſtes, qui quidem teſtificati ſunt in terrâ apud homines. Piſc. that bear record or witneſs to this, That Jeſus is the Chriſt, viz. the three perſons in the holy Trinity, who (being one in Eſſence) conſent in bearing witneſs hereunto: 1. The Father at the Baptiſm of Chriſt [Mat. 3.17.], and his transfiguration [Mat. 17.], with an audible voice pronounced, that he was his beloved Son in whom he was well pleaſed. 2. The Word (c)See Joh. 5.24, 36, 37. and ch. 10.30, 33, 36, 38.bears record of himſelf, affirming it often, plainly and directly, and making it manifeſt by his doctrine and miracles, that he came from the Father, and faithful…y de…lared his counſ…l conc…rning the true and only way wherein he would ſ…ve ſinners, Joh. 5.…6. and ch. 6.40. 3. The Spirit bears witneſs to this, partly by his d ſcending on Chriſt at his Baptiſm in the ſhape of a Dove, and partly by deſc…nding on his Apoſtles and Diſciples on the day of Pentecoſt [Act. 2. ſee alſo Heb. 2.4. Joh. 15.26.]. And as there are three in Heaven that b…r t…ſtimony to this▪ ſo there are three on earth that lik…wiſ… teſtifie the ſame. The Spirit, the Wa…er, and the Blood *Aliqui per Spiritum per Metonym. Evangelium intelligunt ut 2 Cor. 3.6. per aquam & ſanguinem duo ordinaria N.T. ſacrament…, Baptiſmum à mate…iá, & coenam Domini à re ſignificatâ. Quia ut Evangelium teſtatur Jeſum eſſe filium D…i, Joh. 20.31, ſic etiam Sacramenta tanquam Evangelii ſigilla divina idem in terris nobis …rpetuò teſtantur. Sed ſalvo aliorum judicio videtur Spiritùs diſtinctè hic deſignare donum Spiritûs ſancti quo per Evangelium exterius nob…s teſtimonium perhibetur de Jeſu Chriſto ſilio Dei, & int…erius in mente noſtr… per donationem fidei; de quâ re 1 …oh. 5.…. Deinde aqua videtur baptiſmum noſtrum deſignare, quo b…tizamur in nomen Patris, …ilii, & …piritûs Sancti Daeni que ſanguis videtur ſig…ficare A…oſtolorum, & fidelium pro Chriſto caedem; unde Martyres h e Teſtes dicuntur, Apoc. 2.13. Gomar. See alſo the Notes upon 1 Cor. 1.6.: 1. The Spirit in the preaching of the G…ſp…l, teſti…i…s▪ that Chriſt is the Son of God, and perſwades the hearts of men to believe in him [ſee 1 Joh, 5.10.]. 2. The Water▪ or Sa ram…nt of Baptiſm, teſtifies this alſo; for we are baptiz…d in the Name of the Father, Son, and Holy Ghoſ…. 3. The Blood, or the Martyrdom of ſome of the Apoſtles, and other Conf…ſſ…rs of Chriſt, ſ…aled this truth. And ſo theſe three lik…wiſe agree in this teſtimony, That Jeſus is the Son of God, and the Saviour of the world. Now, if for the believing of any thing, it be ordinarily thought ſuff cient to have the teſtimony of two or three creditable men [Deut. 17.6.], ſurely God's teſtimony from Heaven is much more worthy of belief. And this teſtimony now produc…d, That Chriſt is the Son of God, is evidently the teſtimony of God. He therefore that truly believes on Chriſt as the Son of God, and the true M…ſſias, need not fear any thing, having the teſtimony of the Father without him, and the inward teſtimony of his Spirit within him, to ſecure him. And he that after all this, when God hath ſo plainly teſtified of his Son, that he is the tr…e M…ſſias, does ſtill refuſe to believe it, and conſequently to have recourſe to him f r life and ſalvation, he does in effect accuſe God of a lye, b…c…uſe he r…j…cts his teſtimony as if it were not true. And the ſum of God's teſtimony concerning his Son, is this, That he hath given a right to eternal life to all th…ſe who truly believe in him, ſeeing he hath by his Merits procured it for them(dV 11. Et haec vita in filio ejus est] h e. Per filium ſuum eſt foreign pro per. Vatab., and by his Spirit ſanct…fying their natures, he ſits them for it. So th…t he that hath a real intereſt in the Son of God, and is by a lively faith united unto him(e)V. 12 Qui habet filium] Habetur is per fidem, quippe per quam habitat in cordibus noſtris, Eph. 3.…7. Piſc., and hath his Spirit dwelling in him, hath eternal life b…gun in him; he hath an earneſt of it in his ſoul; he hath a right to it, and is as ſure of attaining of it hereafter as if he were already poſſeſſed of it. But he that hath not embraced the Son of God by a true and lively faith, hath none of theſe. He tells them. He had written theſe things to thoſe among them who were true believers, that they might know (to their comfort) that they had a right to eternal life, and that they might put forth ſtronger acts of f…ith and affiance in Chriſt, and might always perſevere therein, and never be tempted to fall off for any perſ…cu ions whatſoever.
H… further ſhews them, what a great advantage they have who truly believe in Chriſt; for they may have this confidence in their approaches to God by prayer, That whatſoever they ſhall ask according to his will (asking it in faith, Jam. 1.6.), they ſhall obtain it of him. And if this of God's hearing our prayers (when they are thus qualified) be univerſally true, then in proportion it muſt needs be true of every parti…ular petition which we have or ſhall put up to him. We may be confident we ſhall obtain(f)V. 15. foreign pro foreign. praeſens pro fut. Deus ſtatim exaudit, ſed non ſtatim dat th…ſe petitions in his time, and in that manner and way that he ſ…es beſt for us. H… inſtances in one particular; If a man ſee his fellow-Chriſtian ſin a ſin which is not unto death, that is, which doth not certainly bring damnation (though it deſerves it) as the ſin againſt the Holy Ghoſt doth, but whereof remiſſion may be obtained; and he pray to God for him (that God would pleaſe to give him repentance), he ſhall be heard in the thing he deſires, and God will pleaſe (upon his repentance and faith in his Son to give him eternal life. But he tells them, There is a ſin which certainly brings eternal death and damnation along with it, and that is blaſphemy againſt the Holy Ghoſt, when any one denies the truth of the Chriſtian Doctrine, concerning which he hath been enlightned and convin…ed by the Holy Ghoſt, and maliciouſly blaſphemeth and perſecuteth the ſame, Mat. 12.31. For ſuch ſinners, he w…uld not that they ſhould pray, ſeeing God never intends to forgive them, but leaves them to a final impeniten…y and hardn…ſs of heart, by reaſon that they reject the only means of ſalvation, which is the Sacrifice of his Son. And though all unrighteouſneſs and tranſgreſſion of the Law, be ſin, and ſ… d…ſ…rves death; yet eternal death and damnation doth not follow upon all ſin, becauſe all kind of ſin is pardonable except this, to them that truly r…pent and believe in Chriſt. But as for this ſin unto death, he tells them, that he that is born of God doth not fall into it, nor ſo ſin, that ſin hath dominion over him, but he keepeth himſelf (through the aſſiſtance of grace) that the Devil (who ſeeketh to bring him to this) ſhall not be able to wound him with ſo deadly a ſtroke.(g)Non tangis eum] h e. Non poteſt illum inducere in iſtam blaſphemiam at que ita lethalitèr tangere. Piſc. Non tangit eum tactu qualit…tivo, ſaith Cajetan, ſo as to leave an impreſſion of his own devilliſh ſpirit upon him. And as for us (ſays he) who believe in Chriſt, we know we are truly regenerate, and born of God; but the generality of the world diſowning Chriſt, lyes in ſin and wickedneſs, and under the power of the Devil. And we are aſſur'd, that the Son of God is come into the world, and hath ſavingly enlightned us to know the true and living God, the Father of our Lord Jeſus, whilſt he ſuffers a great part of the world to continue in their natural blindneſs, worſhipping falſe Gods, and ſerving ſtocks and ſtones. And further, we have ground to believe, that we are in the favour and love of this only true God, being his adopted children,V. 20. foreign ▪ hic, valet per Grot having obtained this great mercy in and by his Son Jeſus Chriſt, who is the very true God, and the Author, Purchaſer, and giver of eternal life to all that truly believe in him. From Ver. 6, to 21.
He concludes his whole Epiſtle, giving them this ſ…rious caution and advice, That ſeeing the Church was environed on all ſides with the Idolatry and Superſtition of the Gentiles that owned not Chriſt, and ſome that had taken on them the name of Chriſti…ns, did many times join with them in their Heatheniſh Worſhips, and ſeduced others alſo to join with them therein; therefore they ſhould take heed to themſelves, and keep themſelves from all Idolatry, Superſtition, Image-worſhip, ſacrificing to Idols, frequenting Idol-feaſts, &c. theſe things being inconſiſtent with the worſhip of the true God, and real Chriſtianity. Ver. 21.