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The commentaries of M. John Calvin upon the first Epistle of Saint John, and…The comentaries of M. Iohn Caluin vpon the first Epistle of Sainct Ihon, and…John Calvin, 1580

Chapter 2

77 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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Chap. 2.

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1 Little children, these things I write unto you, that you sin not, but if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 2 And he is the propitiation for our sins, and not for ours only, but also of the whole world.

1 LIttle children, these things I write vnto you, that you sinne not, but if any man sinne, we haue an aduocate with the Father, Iesus Christ the righteous. 2 And hee is the propitiation for our sinnes, and not for ours onelye, but also of the whole world.

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This is not only a brief rehearsing of the former doctrine, but almost a sum of the whole Gospel, That we abstain from sin: ⟨p. 14⟩and yet because we are always subject to the judgement of GOD, we are certain that Christ doth make intercession with the sacrifice of his death, that he may reconcile the Father unto us. In the mean also he useth a predication, least any man should think that he giveth liberty to sin, when he preacheth of the mercy of GOD, and teacheth, that it is set forth unto us all. He therefore joineth together two parts of the Gospel, which preposterous men separating, do rend & make lame the Gospel it self. Further, the doctrine of grace hath ever ben subject to the slanders of wicked men: when the forgiveness of sins is set forth in Christ, then they brag that there is granted liberty to sin. That the Apostle may meet with these mischiefs, at the first he showeth that this is the end of his doctrine, that men should cease to sin. For when he saith, That you should not sin: He only meaneth this, that they should abstain from sin, as much as they are able for the imperfection of man. And hereto tendeth that which I handled before of the society with God, that we might be made like unto him. Yet in the mean time he ceaseth not to speak of the free forgiveness of sins, because ye albeit that the Sky should fall, & all ⟨image 31⟩

The commentaries of M. John Calvin upon the first Epistle of Saint John, and…The comentaries of M. Iohn Caluin vpon the first Epistle of Sainct Ihon, and…John Calvin, 1580

Chapter 2

77 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:63img 30

Chap. 2.

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THis is not onely a briefe rehearsing of the former doctrine, but almost a sum of the whole Gospell, That we abstaine from sinne: ⟨p. 14⟩and yet because we are alwaies subiect to the iudgement of GOD, wée are certaine that Christ doth make intercession with the sacrifice of his death, that he maye reconcile the Father vnto vs. In the meane also he vseth a predication, least anie man shoulde thinke that he giueth libertie to sinne, when he preacheth of the mercie of GOD, and teacheth, that it is set forth vnto vs all. Hée therefore ioyneth together two partes of the Gospell, which prepostrous men separating, doe rend & make lame the Gospel it selfe. Further, the doctrine of grace hath euer ben subiect to the slaunders of wicked men: when the forgiuenesse of sinnes is set forth in Christ, then they bragge that there is graunted libertye to sinne. That the Apostle maye méete with these mischifes, at the first hée sheweth that this is the end of his doctrine, that men shuld cease to sinne. For when he sayth, That you should not sinne: He onely meaneth this, that they should abstaine from sinne, as much as they are able for the imperfectiō of man. And héereto tendeth that which I handled before of the societie with God, yt we might be made like vnto him. Yet in the meane time he ceaseth not to speak of ye frée forgiuenesse of sins, because ye albeit yt the Sky should fall, & all ⟨image 31⟩things be confused together, yet this parte of doctrine is neuer to be omitted, but that ye office of Christ must be preched plainly and to the purpose, and this it becommeth vs to doo at this day. And because flesh is prone vnto loosenesse, men are diligently to bée put in minde, that righteousnesse and saluation is therefore gotten by the death of Christ, that we may be an holy people of God. Yet howsoeuer it come to passe that many doo wickedly abuse the mercie of God, and also manye dogs doo slaunderously speake euill of vs, as if we let loose the reynes to wickednesse: wée must goe forward constauntly in auouching the grace of Christ, in which the glory of God doth most notably shine, and the whole saluation of man consist. These barkings (I say) of the wicked, are to be despised, wherewith we sée yt the Apostles were assailed. For this cause, he straight addeth ye second mēber, That we haue an aduocate, when we haue sinned: by which words he confirmeth that which he had before.

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Because we are far from perfect righteousness, yea we daily increase our guiltiness: that there is together a present remedy to appease God, if we fly unto Christ. And this only is it, wherein consciences may quiet themselves, wherein resteth the righteousness ⟨p. 15⟩of man, and in which is established •he hope of salvation. The conditional member, If any man, must be resolved into a cau•all: for it cannot be but we sin. Finally, john showeth, that we are not only called •rom sin by the Gospel, because that there God doth call us unto himself, and offereth •he spirit of regeneration: but also that the wretched sinners are comforted, as having God always merciful unto them: and that •heir sins wherewith they are holden do •ot let but that they are just nevertheless, because they have a mediator, who doth recō •ile them to God. Further, when he goeth about to show how we become again in favour with God, he saith, that Christ is our advocate. For in this he appeareth before the face of God, that he may show forth the efficacy of his sacrifice towards us. To the end this may be better understood, I will speak more plainly. The intercession of Christ, is the continual applying of his death unto our salvation. Whereas therefore God doth not impute our sins, hence it is because he hath respect unto Christ, our earnest Intercessor.

Because we are farre from perfect righteousnes, yea we daily increase our guiltinesse: that there is together a present remedie to appease God, if we flie vnto Christ. And this onely is it, wherin consciences may quiet themselues, wherein resteth the righteousnesse ⟨p. 15⟩of man, and in which is established •he hope of saluation. The conditional mem•er, If any man, must be resolued into a cau•all: for it cannot be but we sinne. Finallye, •ohn sheweth, that we are not onely called •rom sinne by the Gospell, because that there God doth call vs vnto himselfe, and offereth •he spirit of regeneration: but also that the wretched sinners are comforted, as hauing God alwaies mercifull vnto them: and that •heir sinnes wherewith they are holden doo •ot let but that they are iust neuerthelesse, •ecause they haue a mediator, who doth recō •ile them to God. Further, when he goeth about to shew how we become again in fauor with God, he saith, that Christ is our aduo•ate. For in this he appeareth before the face of God, that hée may shew foorth the efficacie of his sacrifice towards vs. To the ende this may be better vnderstood, I will speak more plainly. The intercession of Christ, is the continuall applying of his death vnto our saluation. Whereas therefore God dooth not impute our sinnes, hence it is because he hath respecte vnto Christ, our earnest Intercessour.

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Therefore under the Law, the Priest never went into the Sanctuary without blood: and Sacrifice with prayer, as if a solemn seal were wont to be added by the ordinance of GOD. By which token, GOD would have it known, that he which should obtain favour for us, must be prepared with Sacrifice. For when God is offended, the price of satisfaction to pacify him is required. Hence it followeth, that all the Saints which have been, and which shall be, have need of an advocate: and that there is none sufficient to undergo this office but only Christ. And in truth John hath ascribed to Christ these two Epithets by name, ⟨p. 16⟩that he might show him to be the only advocate. And as there cometh unto us thereby exceeding consolation, when we hear that Christ dyed not only once, that he might pacify his Father towards us: but continually make intercession for us, that the way might be open for us unto the father in his name, that our prayers might be heard: so is it chiefly to be taken heed unto, least the honour that is appropriate and due to him alone, be transferred to another.

Therfore vnder the Lawe, the Priest neuer went into the Sanctuarie without bloud: and Sacrifice with prayer, as if a solemne seale were wont to bee added by the ordinaunce of GOD. By which token, GOD woulde haue it knowen, that hée which shoulde obtaine fauour for vs, must bée prepared with Sacrifice. For when God is offended, the price of satisfaction to pacifie him is required. Hence it followeth, that all the Saints which haue bene, and which shal be, haue néede of an aduocate: and that there is none sufficient to vndergoe this office but onely Christ. And in truth Iohn hath ascribed to Christ these two Epethytes by name, ⟨p. 16⟩that he might shewe him to be the onely aduocate. And as there commeth vnto vs therby excéeding consolation, when we heare that Christ dyed not onelye once, that hée might pacifie his Father towardes vs: but continuallye make intercession for vs, that the waye might bée open for vs vnto the father in his name, that our prayers might bée hearde: so is it chiefelye to bée taken héede vnto, least the honour that is appropriate and due to him alone, be transferred to another.

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Further the Priesthood appertaineth unto none but unto Christ alone. In the mean time we take not away the mutual intercession of Saints, whereby among themselves they exercise charity. But this is nothing to them that are dead, who are separate from the fellowship of men, and nothing to those defences which they counterfeit to themselves, least they should only cleave to Christ. For albeit that brethren pray for their brethren, yet without exception they all respect one head defender. It is therefore no doubt, but the Papists do set against Christ even so many Idols, as they imagine Patrons unto themselves. But if is to be noted by the way, that they err too grossly, which tumble Christ at his Fathers knees, that he might pray for us. Such imaginations must be taken away which derogate from the divine glory of Christ: and the simple doctrine is to be held, that the fruit of his death do remain fresh and perpetual for us, that by his intercession he reconcileth God unto us, and as well doeth sanctify our prayers by the sweet smell of his sacrifice, as help them by the favour of his supportation.

Further the Priesthoode appertaineth vnto none but vnto Christ alone. In ye meane time we take not awaie the mutual intercession of Saints, whereby among thēselues they exercise charity. But this is nothing to them that are dead, who are separate from the felowship of men, and nothing to those defences which they counterfait to thēselues, least they shuld onely cleaue to Christ. For albeit that bretheren pray for their bretheren, yet without exceptiō they all respect one head defender. It is therefore no doubt, but the Papists doe set against Christ euen so manye Idolles, as they imagine Patrones vnto themselues. But if is to be noted by the waie, that they erre too grosely, which tumble Christ at his Fathers knées, that he might praie for vs. Such imaginations must be taken awaie which derogate from the diuine glorie of Christ: and the simple doctrine is to be held, that the fruite of his death doe remaine fresh and perpetuall for vs, that by his intercession he reconcileth God vnto vs, and as well doeth sanctifie our prayers by the swéete smell of his sacrifice, as help them by the fauour of his supportation.

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2 Not for ours alone. He hath added this for amplification sake, that the faithful may be assuredly persuaded, that the redemption ⟨p. 17⟩gotten by Christ is extended to all, which shall receive the Gospel in faith. But here is moved a question. How the sins of all the world should be done away? I omit the dotages of such frantic fellows, who under the pretence of this, admit to salvation all the reprobate, moreover Satan himself. Such a monstrous fantasy, is not worthy the refutation. They that would escape this absurdity, have said, that Christ suffered sufficiently for the whole world: but only effectually for the elect. This solution hath commonly prevailed in the schools. Albeit that I grant that saying to be true, yet I deny that it agreeth with this place. For John had none other purpose, then to make this good common to the whole Church. Therefore under the word All he doth not comprehend the reprobate: but pointeth out those which together were to believe, & were scattered into divers parts of the world. For then is the grace of Christ made manifest as is meet, when he is preached to be the only saving health of the world.

2 Not for ours alone. He hath added this for amplification sake, that the faythfull may be assuredly perswaded, that the redemption ⟨p. 17⟩gotten by Christ is extended to al, which shal receiue the Gospel in faith. But héere is moued a questiō. How the sinnes of all ye world should be done away? I omit the dotages of such franticke fellowes, who vnder the pretence of this, admit to saluation all the reprobate, moreouer Sathan himselfe. Such a monstrous fantasie, is not worthie the refutation. They that would escape this absurditie, haue said, that Christ suffered sufficiently for the whole world: but onely effectually for the elect. This solution hath commonlye preuailed in the schooles. Albeit that I grant that saying to be true, yet I denie that it agréeth with this place. For Iohn had none other purpose, then to make this good common to ye whole Church. Therefore vnder ye word All he dooth not comprehend ye reprobate: but pointeth out those which together were to beléeue, & wer scattered into diuers parts of the worlde. For then is the grace of Christ made manifest as is méet, when he is preched to be the only sauing health of the world.

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3 After he hath handled the doctrine of the free remission of sins, he cometh again to the exhortations annexed, & dependeth upon it: & first he admonisheth that the knowledge of God, which is conceived by the Gospel is not idle: but doth of it self bring forth obedience. Afterwards, he showeth, what God doth especially require of us, what is the chief in our life: namely, that we love God. That which we read here of the effectual knowledge of God, the Scripture doth not every where repeat without cause: for there is nothing more common to the world, then to draw the doctrine of godliness to vain speculations. After this manner was divinity adulterated among the sophistical Sorbonists, that of all their knowledge, not so much as the least spark of godliness could appear. And vain men every where do only learn from the word of God, that which they may babble out for ostentation sake. Finally, in all ages, this was too common an evil, to talk ⟨p. 18⟩vainly of the name of God. John therefore chooseth this principle, That the knowledge of God is effectual. Whereupon he gathereth, that they do not know God, that keep not his commandments. Plato, though groping in the dark in Phaedro, and other places denieth, that that excellent beauty which he imagineth can be known, but that it will forcibly carry a man into the admiration of it. Therefore how may it be, that thou canst know God, & be touched with no affection? Neither indeed doth this proceed only from the nature of God, that we immediately love him whom we know: but the same spirit which doth lighten our minds, doth like wise breath into our hearts an affection like unto our knowledge. Albeit the knowledge of God bringeth this with it, ye we fear & love him: for neither can we acknowledge him as he showeth himself to be Lord & father, except we yield our selves again to him obedient children and dutiful servants. Briefly, the doctrine of the gospel is a lively glass, wherein we beholding the image of God, are changed into it, as Paul teacheth. 2. Cor. 3.18.

3 AFter he hath handled ye doctrine of the frée remission of sins, he cōmeth againe to ye exhortations annexed, & dependeth vpon it: & first he admonisheth that ye knowledge of God, which is conceiued by the Gospell is not idle: but doth of it selfe bring forth obedience. Afterwards, he sheweth, what God doth especially require of vs, what is ye chiefe in our life: namely, that we loue God. That which we read héere of the effectuall knowledge of God, the Scripture doth not euerye where repeate without cause: for ther is nothing more common to the worlde, then to draw the doctrine of godlinesse to vaine speculations. After this manner was diuinitie adulterated among the sophisticall Sorbonists, yt of all their knowledge, not so much as the least spark of godlines could appeare. And vaine men euery where doo onely learn from the word of God, that which they may babble out for oftentation sake. Finally, in all ages, this was too common an euil, to talk ⟨p. 18⟩vainly of ye name of God. Iohn therefore chooseth this principle, That the knowledge of God is effectuall. Wherevpon he gathereth, that they doo not know God, that kéepe not his commandements. Plato, though greping in the darke in Phaedro, and other places denieth, that that excellent beautie which hée imagineth can be knowen, but that it will forceably carrie a man into the admiration of it. Therfore how may it be, that thou canst know God, & be touched with no affection? Neither indéede doth this procéede onely from the nature of God, that we immediatelye loue him whome wée knowe: but the same spirit which doth lightē our minds, doth lyke wise breath into our hartes an affection like vnto our knowledge. Albeit ye knowledge of God bringeth this with it, ye we feare & loue him: for neither can we acknowledge him as he sheweth himself to be Lord & father, except we yéelde our selues againe to him obedyent children and dutifull seruaunts. Briefly, the doctrine of the gospel is a liuely glasse, wherin we beholding the image of God, are changed into it, as Paule teacheth. 2. Cor. 3.18.

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If we keep his commandments. But there is no man, that doth keep them in every part. By that means then should be no knowledge of God in the world? I answer, that the Apostle is not at odds with himself. When therefore he had lately set all men in guiltiness before God, he doth not understand that they keep the commandments, which satisfy the law in all points (which example can no where be found in the world): but those which labour to conform their life to the obedience of God, so much as in regard of mans infirmity they can. For so often as the Scripture speaketh of the righteousness of the faithful, it is so far off from excluding the forgiveness of sins, that rather it doth take the beginning from it. Neither indeed is it to be gathered from thence, that faith doeth lean upon works. For albeit that every one hath the witness of his faith, from works: yet it followeth not that it is founded there, seeing that this latter proof is added for a sign. The assurance therefore of faith, ⟨p. 19⟩resteth in the alone grace of Christ: but godliness and holiness of life discerneth true faith from a counterfeit & dead knowledge of God: because this truth is in Christ: as Paul saith, to have put off the old man, &c.

If we keepe his commaundements. But there is no man, that doth kéepe them in euerie part. By that meanes then should bée no knowledge of God in the world? I answere, that the Apostle is not at oddes with himself. When therefore he had lately set all men in guiltines before God, he doth not vnderstand that they kéepe the commaundements, which satisfie the lawe in all poynts (which example can no where be found in the world): but those which labour to conforme their life to the obedience of God, so much as in regard of mans infirmitie they can. For so often as the Scripture speaketh of the righteousnesse of the faithfull, it is so farre off from excluding the forgiuenesse of sinnes, that rather it dooth take the beginning from it. Neither indéede is it to be gathered from thence, that faith doeth leane vpon workes. For albeit that euerie one hath the witnesse of his faith, from works: yet it foloweth not that it is founded there, séeing that this latter proofe is added for a signe. The assurance therefore of faith, ⟨p. 19⟩resteth in the alone grace of Christ: but godlinesse and holinesse of life discerneth true faith from a counterfaite & dead knowledge of God: because this truth is in Christ: as Paule saith, to haue put off the old man, &c.

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5 But he that keepeth. Now he showeth which is the true observing of the law of God: that is to wit, to love god. This place in my judgment, is evil expounded of them, which understand that they truly please God, which keep his word. Rather expound it thus: To love God with a sincere affection of hart, is to keep his commandments. For briefly, as I have touched already, his purpose was to ⟨image 36⟩show what god doth require of us. The same also did Moses say, when he gathered the sum of the law, Deut 10. Now Israel, &c. For the law which is spiritual, doth not only give commandment of external things: but chiefly it doth commend unto us this, that we love God with our whole hart. Because that here is no mention made of men, it is not to be taken for an absurd thing. For brotherly love doth always issue from the love of God: as afterwards we shall see. Whosoever therefore desireth to approve his life unto God, let him direct all the parts thereof to this end. If any object, that there was never any man found, that so perfectly loved god. I answer, that it sufficeth, so that every one for the measure of the grace ye is given him, do aspire unto this perfection. In the mean time the definition is manifest, that the perfect love of God, is the due observing of his word.

5 But he that kepeth. Now he sheweth which is the true obseruing of the law of God: that is to wit, to loue god. This place in my iudgment, is euill expounded of them, which vnderstand that they truely please God, which kéepe his word. Rather expoūd it thus: To loue God with a sincere affection of hart, is to kéepe his commaundements. For briefly, as I haue touched alreadie, his purpose was to ⟨image 36⟩shew what god doth require of vs. The same also did Moses saye, when he gathered the summe of the lawe, Deut 10. Now Israel, &c. For ye law which is spiritual, doth not onely giue commandement of external things: but chiefly it doth cōmend vnto vs this, yt we loue God wt our whole hart. Because yt here is no mention made of men, it is not to be takē for an absurd thing. For brotherly loue doth alwaies issue frō ye loue of God: as afterwards we shall sée. Whosoeuer therefore desireth to approue his life vnto God, let him direct all ye parts therof to this end. If any obiect, yt there was neuer any man found, yt so perfectly loued god. I answere, yt it sufficeth, so yt euery one for ye mesure of the grace ye is giuen him, doo aspire vnto this perfection. In the meane time ye definitiō is manifest, yt the perfect loue of God, is the due obseruing of his word.

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7 AN exposition of the former doctrine, that is, that to love God is ⟨image 37⟩to keep his commandments. And he doth not with mo words tarry in this without cause. First we know that newness is always hated or suspected. Then we do not easily take up an unwonted work. Moreover, when we have embraced some certain kind of doctrine, it is grievous unto us, that any thing therein be changed or innovated. For these causes John showeth, that he techeth nothing of love, but that which the faithful having heard from the very beginning, hath waxed old in the very use. Others do expound oldness otherwise: that is, that Christ prescribeth now no other rule of life in the gospel, then god did once under the law: & that is most true. Neither do I gainsay, but in this sense a little after, he calleth the word of the gospel, the old commandment. But now I take it, that he meaneth only this, That these are the first rudiments of the gospel: that they have ben so trained from the beginning, that there is no cause why they should shun it as unwonted, wherewith they ought to have ben endued long ago. For it is, plain that the relative is put in the place of the cause. Therefore he calleth it Old, not because before many worlds it was delivered to the fathers: but wherein they were instructed immediately from their first entrance of Religion.

7 AN exposttion of the former doctrine, that is, that to loue God is ⟨image 37⟩to kéep his commandements. And he doth not with mo words tarie in this without cause. First we know that newnes is alwaies hated or suspected. Then we do not easely take vp an vnwonted work. Moreouer, when wée haue imbraced some certain kind of doctrine, it is gréeuous vnto vs, yt any thing therin be changed or innouated. For these causes Iohn sheweth, yt he techeth nothing of loue, but that which ye faithful hauing heard from the very beginning, hath waxed old in ye verie vse. Others doo expound oldnes otherwise: that is, that Christ prescribeth now no other rule of life in the gospel, then god did once vnder the law: & that is most true. Neither do I gainsay, but in this sense a little after, he calleth the word of the gospell, ye old cōmandement. But now I take it, that he meaneth onelye this, That these are ye first rudiments of the gospel: yt they haue ben so trained from ye beginning, yt there is no cause why they shuld shun yt as vnwoonted, wherewith they ought to haue ben indued lōg ago. For it is, plain yt ye relatiue is put in ye place of ye cause. Therefore he calleth it Old, not because before many worldes it was deliuered to the fathers: but wherin they wer instructed immediatly from their first entraunce of Religion.

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The old commandment is. It is pro•able that the name of oldness in this place •s extended further. For the speech is more full when he saith. The word which you heard from the beginning, is that old commandment. And verily in my judgement, it signifieth that the gospel ought not to be taken as a doctrine newly sprung up, but which came out from God, and is his eternal truth. As if he should have said, ye ought not to measure the antiquity of the Gospel by the space of time, wherein it is brought unto you, for therein is manifested unto you the eternal will of God. God therefore did not give unto you this rule of godly life, when you were first called to the faith of Christ, but the same was always firm and approved with him. And indeed this finally ought to be accounted antiquity, and deserveth account and reverence, which hath his beginning of God. For the counterfeit devises of men, by how long prescription of years so ever, have not so much authority, that they should overthrow the truth of God.

The olde commandement is. It is pro•able that the name of oldnesse in this place •s extended further. For the speach is more full when he saith. The woorde which you heard from the beginning, is that old commandement. And verily in my iudgement, it signifieth that the gospell ought not to be taken as a doctrine newlye sprong vp, but which came out from God, and is his eternal truth. As if he should haue sayde, ye ought not to measure the antiquitie of the Gospell by the space of time, wherin it is brought vnto you, for therein is manifested vnto you the eternall will of God. God therefore did not giue vnto you this rule of godlye lyfe, when you were first called to the faith of Christ, but the same was alwayes firme and approued with him. And indéede this finally ought to be accounted antiquitie, and deserueth account and reuerence, which hath his beginning of God. For the counterfait deuises of men, by how long prescription of yeares so euer, haue not so much authoritie, that they shuld ouerthrow the truth of God.

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8 Again, a new commandment. The interpreters seem to me, not to have understood the Apostles mind, for he calleth it New, which g•• by instruction doth as it were daily renew, ye faithful may all their life long exercise them selves therein, because they can require nothing more excellent For the beginnings which children learn, afterwards give place to higher more sound doctrine. Contrarily, John denieth the doctrine of loving the brethren is such, that i• time waxeth out of use: but that it doth perpetually flourish, that the highest perfection be no• less then the first entrance. Further, this wa• needful to be added, because as men are more curious than is meet, a great part do ever greedily desire some new thing. Hence cometh that irksomeness of true doctrine, that it begetteth infinite wonders of errors, whilst every one gapeth a fresh after new quiddities. But where this is once set down, that the Lord proceedeth in one manner, that in all our life he may hold us in that which we have learned: there is given a bridle to such desires: therefore who so desireth to reach to the point of wisdom, because it belongeth to the right government of life, let him profit in love.

8 Againe, a new cōmandemēt. The interpreters séeme to me, not to haue vnderstood ye Apostles mind, for he calleth yt New, which g•• by instruction doth as it were dayly renew, ye faithful may all their life long exercise thē selues therin, because they cā require nothin• more excellent For ye beginnings which childrē learne, afterwards giue place to higher more soūd doctrine. Cōtrarily, Iohn denieth the doctrine of louing ye brethren is such, yt i• time waxeth out of vse: but yt it doth perpetually flourish, that the highest perfection be no• lesse then the first entrance. Further, this wa• néedful to be added, because as men are more curious thē is méet, a great part do euer gréedily desire some new thing. Hence commeth yt irkesomnes of true doctrine, yt it begetteth infinit wōders of errors, whilst euerie one gapeth a fresh after new quiddities. But where this is once set down, yt the Lord procéedeth in one maner, yt in all our life he may hold vs in yt which we haue lerned: ther is giuē a bridle to such desires: therfore who so desireth to rech to ye point of wisdōe, because it belōgeth to ye right gouernmēt of life, let him profit in loue.

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Because the darkness is past. He putteth the time present in place of the time past. For he noteth that as soon as Christ hath shined, we have the brightness of understanding, not ye every of the faithful understandeth the first day so much as he ought. For Paul also Phi. 3.11. saith, that he laboureth to apprehend that which yet he hath not attained unto, but because the knowledge of Christ is sufficient to expel darkness, therefore daily goings forward are necessary, and every ones faith hath first a beginning before it come to perfection. But because GOD continueth the tenor of the ⟨image 39⟩same doctrine, wherein he biddeth us to increase: the knowledge of the Gospel is worthily called the true light, where Christ the sun of righteousness doth shine. So the way is shut up to the malepeartnesse of men, who endeavour to corrupt the pureness of the Gospel with their own counterfeit inventions: and with good warrantise it is lawful to condemn with most bitter cursing the whole Popish divinity, which doth wholly darken this true light.

Because the darknesse is past. He putteth the time present in place of the time past. For hée noteth that as soone as Christ hath shined, we haue the brightnesse of vnderstanding, not ye euery of ye faithfull vnderstandeth ye first daie so much as he ought. For Paul also Phi. 3.11. saith, yt he laboreth to apprehēd yt which yet he hath not attained vnto, but because ye knowledge of Christ is sufficient to expell darknesse, therfore daily goinges forward are necessarye, and euerye ones faith hath first a beginning before it come to perfection. But because GOD continueth the tenour of the ⟨image 39⟩same doctrine, wherein he biddeth vs to increase: the knowledge of the Gospell is worthely called the true light, where Christ the sonne of righteousnesse doth shine. So ye way is shut vp to the malepeartnesse of men, who indeauour to corrupte the purenesse of the Gospell with their owne counterfait inuentions: and with good warrantise it is lawfull to condempne with most bitter cursing the whole Popish diuinitie, which doth wholy darken this true light.

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9 He that saith he is in the light. He doth prosecute his Metaphor. He hath said that love is the only rule, whereby our life must be squared: he hath said that this law is appointed to us in the Gospel. Finally he hath said that there is as it were the noon light, which ought to continue our eyes in the beholding thereof. Now of the contrary he gathereth, that they are all blind and do err in darkness, which are strangers from love. And whereas he first set down the love in God, and now of brethren, there is no more repugnance then betwixt the effect and the cause. Finally, they are so knit together of themselves, that they cannot be separated. John will after say in the third chapter, that we do falsely boast of the love of God, except ⟨p. 23⟩we love the brethren. And that is most true. But now he taketh the love to our brethren as a testimony whereby we prove that we love God. In sum, seeing love doth so respect God, that in God it comprehendeth men: there is no absurdity in that, that the Apostle disputing of love, doth refer it indifferently, sometimes to God, and sometimes to the brethren. And this is a common use of the Scripture. Often times the whole perfection of life is placed in the love of God. Again, Paul Rom. 13.8. teacheth, that he fulfilleth the law which loveth his brother. And Christ showeth that these are the principal things of the law, Righteousness, judgement, and truth. Mat. 23.23. And both is true, and doth most fitly agree, because both the love God directeth us to the love of men, & we do indeed witness our divine affection towards god by loving of men at his commandment. Whatsoever it be, let this ever remain firm, that love is the rule of the direction of life, which is so much the more diligently to be marked, because all almost do rather choose any thing, then this only commandment of God. To the same effect belongeth that which followeth, That there is no offence, where is the desire of love, for he that so frameth his life shall ⟨image 40⟩never offend.

9 He that saith he is in the light. He doth prosecute his Metaphor. He hath sayd yt loue is the onely rule, whereby our lyfe must bée squared: he hath sayde that this lawe is appointed to vs in the Gospell. Finally he hath sayd that there is as it were the noone lyght, which ought to continue our eyes in the beholding thereof. Now of the contrarie he gathereth, that they are all blinde and doe erre in darknesse, which are strangers from loue. And whereas he first set downe the loue in God, and nowe of brethren, there is no more repugnaunce then betwixt the effect and the cause. Finally, they are so knit together of themselues, that they cannot bée separated. Iohn will after saie in the third chapter, that we doe falsely boast of the loue of God, except ⟨p. 23⟩wée loue the brethren. And that is most true. But now he taketh the loue to our brethren as a testimonie whereby we proue that wée loue God. In summe, séeing loue doth so respect God, that in God it comprehēdeth men: there is no absurditie in that, that the Apostle disputing of loue, doth referre it indifferently, sometimes to God, and sometimes to the brethren. And this is a common vse of the Scripture. Often times the whole perfection of life is placed in the loue of God. Againe, Paule Rom. 13.8. teacheth, that he fulfilleth ye lawe which loueth his brother. And Christ sheweth yt these are ye principal things of the lawe, Righteousnesse, iudgement, and truth. Mat. 23.23. And both is true, and doth most fitly agrée, because both the loue God directeth vs to ye loue of men, & we do indéed witnesse our diuine affection towards god by louing of men at his commandement. Whatsoeuer it be, let this euer remaine firme, that loue is the rule of the direction of lyfe, which is so much the more diligently to be marked, because all almost do rather choose any thing, then this onely commandement of God. To the same effect belongeth that which followeth, That ther is no offence, where is the desire of loue, for he that so frameth his life shal ⟨image 40⟩neuer offend.

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12 Little children. This yet is a general Sentence. And he doeth not speak to them of young years, but generally he understandeth by little Children, men of all ages: as it is noted in the first Chapter, and in this also a little after. This I say because sundry Interpreters do very ill to restrain it to children. But John when he will speak of Children, he will call them [Paidia] that is, By Infancy: which name agreeth to the age. But he as a spiritual Father calleth old men as well as Children [Tecnia] by the name of little Children. Immediately indeed he will apply several sentences to every age. Yet they are not a little deceived which do begin from hence. But rather least the former exhortation, might altogether darken the free forgiveness of sins, this Doctrine which is proper to Faith, he doeth urge again: As in deed this foundation ought always steadfastly to be kept, that eternal life is laid up for us thorough the only grace of Jesus Christ. Holiness of life indeed ⟨image 41⟩must be urged, the fear of God must be diligently taught, men must be vehemently provoked to repentance, the newness of life with his fruits must be commended, yet this must always be taken heed off, that the doctrine of Faith be not strangled, which approveth Christ the alone author of salvation, & of all good things: but rather is this mean to be kept, that faith may always hold the chief place. John doth prescribe us this order, when he hath diligently preached of good works, least yet more should seem to be attributed to them then is meet, he doth so carefully recall us to the grace of Christ.

12 LIttle children. This yet is a generall Sentence. And hée doeth not speake to them of young yeares, but generallye hée vnderstandeth by lyttle Children, men of all ages: as it is noted in the first Chapter, and in this also a lyttle after. This I saye because sundrie Interpreters doe verye ill to restraine it to children. But Iohn when hée will speake of Children, hée will call them [Paidia] that is, By Infancie: which name agréeth to the age. But hée as a spirituall Father calleth olde men as well as Children [Tecnia] by the name of lyttle Children. Immediatlye indéede hée will applye seuerall sentences to euerye age. Yet they are not a lyttle deceiued which doe beginne from hence. But rather least the former exhortation, might altogether darken the frée forgiuenesse of sinnes, this Doctrine which is proper to Faith, hée doeth vrge agayne: As in déede this foundation ought alwayes stedfastlye to bée kepte, that eternall lyfe is layde vp for vs thorough the onelye grace of Iesus Christe. Holynesse of lyfe indéede ⟨image 41⟩must be vrged, the feare of God must be diligently taught, men must be vehemently prouoked to repentaunce, the newnes of lyfe with his fruits must be commended, yet this must alwayes bée taken héede off, that the doctrine of Faith be not strangled, which approueth Christ the alone author of saluation, & of all good things: but rather is this meane to be kept, that faith maye alwaies holde the chiefe place. Iohn doth prescribe vs this order, when he hath diligentlye preached of good workes, least yet more should séeme to be attributed to them then is méet, he doth so carefully recall vs to the grace of Christ.

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Furthermore, this lewdness Horace in the book of the art of Poetry, doeth worthily note in them, that praising the time of their youth, they despise whatsoever is done or said. John doth wisely remedy this evil, when he saith, that in the Gospel is contained not only old wisdom, but that which bringeth us to the very eternity of GOD. Whereon it followeth, that there is nothing here which they may disdain. Whereas he saith, that Christ was from the beginning. I refer it as well to his divine presence, wherein he is coeternal with the Father, as to that power whereof the Apostle speaketh to the Hebrews. 13.8. Where he saith he was yesterday as he is to day. As if he had said: If oldness do like you, you have Christ, who exceedeth all antiquity. Wherefore be not ashamed to be his Disciples, who comprehendeth all worlds in himself. In the mean time is to be noted, which is indeed the old Religion, verily even that which is ⟨image 43⟩grounded in Jesus Christ. For otherwise never so long a course of years shall be little worth, if it take the beginning from error. I write to you young men. Albeit he useth a diminutive [Neaniscoi] young men. Yet there is no doubt but he directeth his speech to all men, which are in the good state and flower of their years. We know further, that that age is so addicted to the vain cares of the world, that it thinketh little of the kingdom of God. For the sharpness of wit and strength of body, do as it were make them drunk: Therefore the Apostle doeth admonish them, where true strength doth consist, least according to their manner they boast in the flesh.

Furthermore, this lewdenesse Horace in the booke of the art of Poetrie, doeth worthely note in them, that praising the time of their youth, they despise whatsoeuer is done or sayd. Iohn doth wisely remedie this euill, when he sayth, that in the Gospell is contayned not onely olde wisedome, but that which bringeth vs to the verie eternitie of GOD. Whereon it followeth, that there is nothing héere which they may disdaine. Whereas he saith, that Christ was from the beginning. I refer it as wel to his diuine presence, wherein he is coeternal with the Father, as to that power whereof the Apostle speaketh to the Hebrues. 13.8. Where he saith he was yesterday as he is to day. As if he had sayd: If oldnesse doe like you, you haue Christ, who excéedeth all antiquitie. Wherefore bée not ashamed to bée his Disciples, who comprehendeth all worldes in himselfe. In the meane time is to bée noted, which is indéede the olde Religion, verily euen that which is ⟨image 43⟩grounded in Iesus Christ. For otherwise neuer so long a course of yeares shall be little worth, if it take the beginning from error. I write to you young men. Albeit he vseth a diminitiue [Neaniscoi] young men. Yet there is no doubt but he directeth his spéech to all men, which are in the good state and flowre of their yeares. We knowe further, that that age is so addicted to the vaine cares of the world, that it thinketh little of the kingdome of God. For ye sharpnesse of wit and strength of bodie, doe as it were make them dronke: Therefore the Apostle doeth admonish them, where true strength doth consist, least according to their manner they boast in the flesh.

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14 I write to you children. Children need the government of another, therefore the Apostle doth gather, that the gospel doth most fitly agree with children, because there they may find the father. Now we see how devilish the tyranny of the Pope is, which tyrannously driveth all ages from the doctrine of the gospel, which the spirit of God doth so provoke them unto. But these things which the Apostle hath sorted into specials, are indeed generals. For we all flow out into vanity and come to nothing, except our strength do lean upon the eternal truth of God. There is nothing more frail & fleeting then we, unless the power of Christ dwell in us: we are all children until we come to the grace of adoption by the Gospel. What therefore he saith of children, is also common to old men: but yet he will apply to every one that which is most necessary for them, that he may show that all without exception stand in need of the doctrine of the Gospel. The note [Oti] Because, may be two ways expounded: but this sense which I have given is much ⟨image 44⟩better: and also will better agree with the Text. I have written unto you. I take these repetitions to be superfluous. And it is probable, that unskilful Readers thinking otherwise then it was, that he spake twice of children, have rashly added other two parts. Albeit it may be, that John himself inserted the second time, the speech of young men for increase, for there he addeth, that they were strong: which he said not before, but they would unadvisedly make work for the writer.

14 I write to you children. Children néed the gouernment of another, therefore the Apostle doth gather, that the gospell doth most fitly agrée with children, because there they maye finde the father. Now we sée how diuellishe the tyrannie of the Pope is, which tyranously driueth all ages from the doctrine of ye gospell, which the spirit of God doth so prouoke them vnto. But these things which the Apostle hath sorted into specialls, are indéed generalls. For we all flow out into vanitie and come to nothing, except our strength do leane vpon the eternall truth of God. There is nothing more fraile & fléeting then we, vnlesse ye power of Christ dwel in vs: we are all childrē vntil we come to the grace of adoption by the Gospell. What therefore he saith of children, is also common to olde men: but yet he will applie to euerie one yt which is most necessarie for them, that he maye shewe that all without exception stande in néede of the doctrine of the Gospell. The note [Oti] Because, may bée two wayes expounded: but this sence which I haue giuen is much ⟨image 44⟩better: and also will better agrée with the Text. I haue written vnto you. I take these repetitions to bée superfluous. And it is probable, that vnskilfull Readers thinking otherwise then it was, that hée spake twice of childeren, haue rashlye added other two partes. Albeit it may bée, that Iohn himselfe inserted the second time, the spéech of young men for increase, for there he addeth, that they were strong: which he sayde not before, but they would vnaduisedly make worke for the writer.

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15 He had said before that this was the only way to live godly, To love God: but because being occupied in the vain delight of this ⟨p. 28⟩world, we turn all our senses to another end: this vanity must first be plucked from us, that the love of GOD may reign in us. Until our minds be purged, the former doctrine may be repeated an hundred times without profit. No otherwise, then if pouring water upon a round globe, thou shalt not gather so much as one drop, because there is no void place where the water may be kept. By the name of the World, understand whatsoever belongeth to this present life, when it is separate from the kingdom of God, and the hope of eternal life. So it doeth comprehend in it self all kind of corruption, and depth of all naughtiness and evils. In the world are pleasures, delights, and all enticements wherewith man may be snared, to withdraw himself from GOD: Furthermore, the love of the world is so vehemently condemned: because when we regard nothing but the earth, it is of necessity, that we both forget God and our selves. And where such wicked desire doeth reign and bear the sway, and holdeth a man so snared, that he doeth not meditate of the heavenly life, there is a beastly senselessness.

15 He had sayd before yt this was the onely way to liue godly, To loue God: but because béeing occupied in the vaine delighte of this ⟨p. 28⟩worlde, wée tourne all our sences to another end: this vanitie must first be plucked from vs, that the loue of GOD may raigne in vs. Vntill our mindes be purged, the former doctrine maye be repeated an hundreth times without profite. No otherwise, then if powring water vppon a round gloabe, thou shalt not gather so much as one droppe, because there is no voyde place where the water may be kept. By the name of the World, vnderstande whatsoeuer belongeth to this present lyfe, when it is separate from the kingdome of God, and the hope of eternall lyfe. So it doeth comprehend in it selfe all kinde of corruption, and deapth of all naughtinesse and euills. In the worlde are pleasures, delights, and all inticements wherewith man may bée snared, to withdrawe himselfe from GOD: Furthermore, the loue of the worlde is so vehementlye condemned: because when wée regarde nothing but the earth, it is of necessitie, that we both forget God and our selues. And where such wicked desire doeth raigne and beare the swaie, and holdeth a man so snared, that he doeth not meditate of the heauenlye lyfe, there is a beastlye sencelesnesse.

Chap. 2.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

Chap. 2.