Beginning

Footnotes

1. 1 John 1:1 He beginneth with the description of the person of Christ, whom he maketh one and not two: and him both God from everlasting (for he was with the Father from the beginning, and is that eternal life) and also made true man, whom John himself and his companions, both heard and beheld, and handled.
2. 1 John 1:1 I heard him speak, I saw him myself with mine eyes, I handled with mine hands him that is very God, being made very man, and not I alone, but others also that were with me.
3. 1 John 1:1 That same everlasting word, by whom all things are made, and in whom only there is life.
4. 1 John 1:2 Being sent by him: and that doctrine is rightly said to be showed, for no man could so much as have thought of it, if it had not been thus showed.
5. 1 John 1:3 The use of this doctrine is this, that all of us being coupled and joined together with Christ by faith, might become the Sons of God, in which thing only consisteth all happiness.
6. 1 John 1:5 Now he entereth into a question, whereby we may understand that we are joined together with Christ, to wit, if we be governed with his light, which is perceived by the ordering of our life. And thus he reasoneth, God is in himself most pure light, therefore he agreeth with them, which are lightsome, but with them which are of the darksome he hath no fellowship.
7. 1 John 1:7 God is said to be light of his own nature, and to be in light, that is to say, in that everlasting infinite blessedness: and we are said to walk in light, in that the beams of that light do shine unto us in the world.
8. 1 John 1:7 A digression or going from the matter he is in with, to the remission of sins: for this our sanctification which walk in the light, is a testimony of our joining and knitting together, with Christ: but because this our light is very dark, we must needs obtain another benefit in Christ, to wit, that our sins may be forgiven us being sprinkled with his blood: and this in conclusion is the prop and stay of our salvation.
9. 1 John 1:8 There is none but needeth this benefit, because there is none that is not a sinner.
10. 1 John 1:8 This place doth fully refute that perfectness, and works of supererogation which the Papists dream of.
11. 1 John 1:8 So then John speaketh not thus for modesty’s sake, as some say, but because it is so indeed.
12. 1 John 1:9 Therefore the beginning of salvation is to acknowledge our wickedness, and to require pardon from him who freely forgiveth all sins, because he hath promised so to do, and he is faithful and just.
13. 1 John 1:9 So then our salvation hangeth upon the free promise of God, who because he is faithful and just, will perform that which he hath promised.
14. 1 John 1:9 Where are then our merits? for this is our true felicity.
15. 1 John 1:10 A rehearsal of the former sentence: wherein he condemned all of sin without exception, insomuch that if any man persuade himself otherwise, he doth as much as in him lieth, make the word of God himself vain and to no purpose, yea he maketh God a liar, for to what end either in times past needed sacrifices or now Christ and the Gospel, if we be not sinners?
16. 1 John 1:10 They do not only deceive themselves, but also are blasphemous against God.
17. 1 John 1:10 His doctrine shall have no place in us, that is, in our hearts.
18. 1 John 2:1 It followeth not hereof that we must give our wicked nature the bridle, or sin so much the more freely, because our sins are cleansed away by the blood of Christ but we must rather so much more diligently resist sin. And yet we must not despair because of our weakness, for we have an Advocate and a purger, Christ Jesus the just, and therefore acceptable unto his father.
19. 1 John 2:1 In that he nameth Christ he shutteth forth all other.
20. 1 John 2:2 Reconciliation and intercession go together, to give us to understand that he is both advocate and high Priest.
21. 1 John 2:2 For men of all sorts, of all ages and all places, so that this benefit belongeth not to the Jews only, of whom he speaketh, as appeareth 1 John 2:7, but also to other nations.
22. 1 John 2:3 He returneth to the testimony of our conjunction with God, to wit, to sanctification, declaring what it is to walk in the light, to wit, to keep God’s commandments whereby it followeth that holiness doth not consist in those things which men have devised, neither in a vain profession of the Gospel.
23. 1 John 2:3 This must be understood of such a knowledge, as hath faith with it, and not of a common knowledge.
24. 1 John 2:3 For the tree is known by the fruit.
25. 1 John 2:4 Holiness, that is, a life ordered according to the prescript of God’s commandments how weak soever they be, is of necessity joined with faith, that is, with the true knowledge of the Father in the Son.
26. 1 John 2:5 He that keepeth God’s commandments loveth God indeed. He that loveth God, is in God, or is joined together with God. Therefore he that keepeth his commandments, is in him.
27. 1 John 2:5 Wherewith we love God.
28. 1 John 2:5 He meaneth our conjunction with Christ.
29. 1 John 2:6 He that is one with Christ must needs live his life, that is, must walk in his steps.
30. 1 John 2:7 The Apostle going about to expound the commandment of charity one toward another, telleth first, that when he urgeth holiness bringeth no new trade of life (as they use to do which devise traditions, one after another) but putteth them in mind of the same Law which God gave in the beginning, to wit, by Moses, at that time that God began to give Laws to his people.
31. 1 John 2:8 He addeth that the doctrine indeed is old, but it is now after a sort new both in respect of Christ, and also of us: in whom he through the Gospel, engraveth his Law effectually, not in tables of stone, but in our minds.
32. 1 John 2:8 Which thing (to wit, that the doctrine is new of which I write unto you) is true in him and in you.
33. 1 John 2:9 Now he cometh to the second Table, that is, to charity one towards another, and denieth that that man hath true light in him, or is indeed regenerate and the son of God, which hateth his brother: and such an one wandereth miserably in darkness, brag he of never so great knowledge of God, for that wittingly and willingly he casteth himself headlong into hell.
34. 1 John 2:12 He returneth again from sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation, whereupon afterwards sanctification must be built as upon a foundation.
35. 1 John 2:12 Therefore I write unto you, because you are of their number whom God hath reconciled to himself.
36. 1 John 2:12 For his own sake: And in that he nameth Christ, he shutteth out all others, whether they be in heaven or earth.
37. 1 John 2:13 He showeth that this doctrine agreeth to all ages, and first of all speaking to old men, he showeth that Christ and his doctrine are passing ancient, and therefore they be delighted with old things, nothing ought to be more acceptable unto them.
38. 1 John 2:13 He advertiseth young men, if they be desirous to show their strength that they have a most glorious combat set here before them, to wit, Satan the worst enemies, who must be overcome: willing them to be as sure of the victory as if they had already gotten it.
39. 1 John 2:13 Finally, he showeth to children, that true Father, from whom they have to look for all good things, is set forth unto them in the Gospel.
40. 1 John 2:14 He addeth afterward in like order, as many exhortations, as if he should say, Remember your fathers: as I wrote even now, that the everlasting Son of God is revealed to us. Remember ye young men, that that strength whereby I said that you put Satan to flight, is given you by the word of God, which dwelleth in you.
41. 1 John 2:15 The world which is full of wicked desires, lusts or pleasures, and pride, is utterly hated of our heavenly Father. Therefore the Father and the world cannot be loved together: and this admonition is very necessary for green and flourishing youth.
42. 1 John 2:15 He speaketh of the world, as it agreeth not with the will of God, for otherwise God is said to love the world with an infinite love, John 3:16, that is to say, those whom he chose out of the world.
43. 1 John 2:15 Wherewith the Father is loved.
44. 1 John 2:17 He showeth how much better it is to obey the Father’s will, than the lusts of the world, by both their natures and unlike event.
45. 1 John 2:18 Now he turneth himself to little children, which notwithstanding are well instructed in the sum of religion, and willeth them by divers reasons to shake off slothfulness, which is too too familiar with that age.
46. 1 John 2:18 He useth this word (little) not because he speaketh to children, but to allure them the more by using such sweet words.
47. 1 John 2:18 First, because the last time is at hand, so that the matter suffereth no delay.
48. 1 John 2:18 Secondly because Antichrists, that is, such as fall from God, are already come, even as they heard that they should come. And it was very requisite to warn that unheedy and wariless age of that danger.
49. 1 John 2:19 A digression against certain offenses and stumbling blocks, whereat that rude age especially might stumble and be shaken. Therefore that they should not be terrified with the soul falling back of certain, first he maketh plain unto them, that although such as fall from God and his religion, had place in the Church, yet they were never of the Church, because the Church is the company of the elect which cannot perish, and therefore cannot fall from Christ.
50. 1 John 2:19 So then the elect can never fall from grace.
51. 1 John 2:19 Secondly, he showeth that these things fall out to the profit of the Church, that hypocrites may be plainly known.
52. 1 John 2:20 Thirdly, he comforteth them to make them stand fast, insomuch as they are anointed by the holy Ghost with the true knowledge of salvation.
53. 1 John 2:20 The grace of the holy Ghost, and this is a borrowed kind of speech taken from the anointings used in the Law.
54. 1 John 2:20 From Christ who is peculiarly called holy.
55. 1 John 2:21 The taking away of an objection. He wrote not these things as to men which are ignorant of religion, but rather as to them which do well know the truth, yet so far forth that they are able to discern truth from falsehood.
56. 1 John 2:22 He showeth now plainly the false doctrine of the Antichrists, to wit, that either they fight against the person of Christ, or his office or both together, and at once. And they that do so do in vain boast and brag of God, for that in denying the Son the Father also is denied.
57. 1 John 2:22 Is the true Messiah.
58. 1 John 2:23 They then are deceived themselves, and also do deceive others, which say that the Turks and other infidels worship the same God that we do.
59. 1 John 2:24 The whole preaching of the Prophets and Apostles is contrary to that doctrine: Therefore it is utterly to be cast away and this wholly to be holden and kept, which leadeth us to seek eternal life in the free promise, that is to say, in Christ alone, who is given to us of the Father.
60. 1 John 2:26 The same Spirit which endueth the elect with the knowledge of the truth, and sanctifieth them, giveth them therewithal the gift of perseverance, to continue to the end.
61. 1 John 2:27 The Spirit which you have received of Christ, and which hath led you into all truth.
62. 1 John 2:27 You are not ignorant of these things, and therefore I teach them not as things that were never heard of, but call them to your remembrance as things which you do know.
63. 1 John 2:27 He commendeth both the doctrine which they had embraced, and also highly praiseth their faith and the diligence of such as taught them, yet so, that he taketh nothing from the honor due to the holy Ghost.
64. 1 John 2:28 The conclusion both of the whole exhortation, and also of the former treatise.
65. 1 John 2:29 A passing over to the treatise following, which tendeth to the same purpose, but yet is more ample, and handleth the same matter after another order: for before he taught us to go up from the effects to the cause, and in this that followeth, he goeth down from the causes to the effects. And this is the sum of the argument: God is the fountain of all righteousness: and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.
66. 1 John 3:1 He beginneth to declare this agreement between the Father and the Son at the highest cause, to wit, at that free love of God towards us, wherewith he so loveth us, that he also adopteth us to be his children.
67. 1 John 3:1 What a gift of how great love.
68. 1 John 3:1 That we should be the sons of God, and so that all the world may perceive we are so.
69. 1 John 3:1 Before he declareth this adoption, he saith two things: the one, that this so great a dignity is not to be esteemed, according to the judgment of the flesh, because it is unknown to the world, for the world knoweth not God the Father himself.
70. 1 John 3:2 The other: This dignity is not fully made manifest to ourselves, much less to strangers, but we are sure of the accomplishment of it, insomuch that we shall be like to the Son of God himself, and shall enjoy his sight indeed, such as he is now: but yet notwithstanding this is deferred until his next coming.
71. 1 John 3:2 Like, but not equal.
72. 1 John 3:2 For now we see as in a glass, 1 Cor. 13:12.
73. 1 John 3:3 Now he describeth this adoption, (the glory whereof as yet consisteth in hope) by the effect, to wit, because that whosoever is made the Son of God, endeavoreth to resemble the Father in purity.
74. 1 John 3:3 This word signifieth a likeness, but not in equality.
75. 1 John 3:4 The rule of this purity can from no whence else be taken but from the Law of God, the transgression whereof is that which is called sin.
76. 1 John 3:4 Giveth not himself to pureness.
77. 1 John 3:4 A short definition of sin.
78. 1 John 3:5 An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the holy Ghost. Therefore, whosoever is truly partaker of Christ doth not give himself to sin: and so contrariwise he that giveth himself to sin knoweth not Christ.
79. 1 John 3:6 He is said to sin, that giveth not himself to pureness, and in him sin reigneth, but sin is said to dwell in the faithful, and not to reign in them.
80. 1 John 3:7 Another argument of things coupled together: He that liveth justly, is just, and resembleth Christ that is just, and by that is known to be the son of God.
81. 1 John 3:8 An argument taken of contraries: the devil is the author of sin, and therefore he is of the devil, or is ruled by the inspiration of the devil that serve sin: and if he be the devil’s son, then is he not God’s son: for the devil and God are so contrary the one to the other, that even the Son of God was sent to destroy the works of the devil. Therefore on the contrary side, whosoever resists sin, is the Son of God, being born again of his spirit as of new seed, insomuch that of necessity he is now delivered from the slavery of sin.
82. 1 John 3:8 Resembleth the devil, as the child doth the father, and is governed by his spirit.
83. 1 John 3:8 He saith not sinned, but sinneth, for he did nothing else but sin.
84. 1 John 3:8 From the very beginning of the world.
85. 1 John 3:9 The holy Ghost is so called of the effect he worketh, because by his virtue and mighty working, as it were by seed, we are made new men.
86. 1 John 3:10 The conclusion, by a wicked life they are known which are governed by the spirit of the Devil, and by a pure life, which are God’s children.
87. 1 John 3:10 He beginneth to commend charity towards the brethren, as another mark of the Sons of God.
88. 1 John 3:11 The first reason, taken of the authority of God, which giveth the commandment.
89. 1 John 3:12 An amplification, taken of the contrary example of Cain, which slew his brother.
90. 1 John 3:12 He bringeth forth a very fit and very old example, wherein we may behold both the nature of the sons of God, and of the sons of the devil, and what state and condition remaineth for us in this world: and what shall be the end of both at length.
91. 1 John 3:12 A short digression: Let us not marvel that we are hated by the world for doing our duty, for such was the condition of Abel who was a just person: and who would not rather be like him than Cain?
92. 1 John 3:14 The second reason: Because charity is a testimony that we are translated from death to life: and therefore hatred towards the brethren is a testimony of death, and whosoever nourished it, doth as it were foster death in his bosom.
93. 1 John 3:14 Love is a token that we are translated from death to life, for as such as by the effects the cause is known.
94. 1 John 3:15 A confirmation: Whosoever is a murderer, is in eternal death, who so hateth his brother, is a murderer, therefore he is in death. And thereupon followeth the contrary. He that loveth his brother, hath passed to life, for indeed we are born dead.
95. 1 John 3:16 Now he showeth how far Christian charity extendeth, even so far, that according to the example of Christ, every man forget himself, to provide for and help his brethren.
96. 1 John 3:17 He reasoneth by comparison: For if we are bound even to give our life for our neighbors, how much more are we bound to help our brothers’ necessity with our goods and substance?
97. 1 John 3:17 Wherewith this life is sustained.
98. 1 John 3:17 Openeth not his heart to him, nor helpeth him willingly and cheerfully.
99. 1 John 3:18 Christian charity standeth not in words, but in deed, and proceedeth from a sincere affection.
100. 1 John 3:19 He commendeth charity by a triple effect: for first of all, by it we know that we are indeed the sons of God, as he showeth before.
101. 1 John 3:19 Therefore it cometh that we have a quiet conscience, as on the contrary side he that thinketh that he hath God for a judge, because he is guilty to himself, either he is never or else very rare quiet: for God hath a far quicker sight than we, and judgeth more severely.
102. 1 John 3:20 If an evil conscience convinceth us, much more ought the judgments of God contemn us, who knoweth our hearts better than we ourselves do.
103. 1 John 3:21 A third effect also riseth out of the former, that in these miseries we are sure to be heard, because we are the sons of God, as we understand by the grace of sanctification which is proper to the elect.
104. 1 John 3:22 The conclusion: That faith in Christ, and love one towards another, are things joined together, and therefore the outward testimonies of sanctification must and do answer that inward testimony of the Spirit given unto us.
105. 1 John 3:24 He meaneth the Spirit of sanctification whereby we are born anew, and live unto God.
106. 1 John 4:1 Taking occasion by the name of the Spirit, lest love and charity should be separated from the worship of God, which chiefly dependeth of his true knowledge, he returneth to that which he spake in the second Chapter touching the taking heed of Antichrists. And he will have us here to take heed of two things, the one is, that seeing there be many false prophets, we do not lightly give credit to every man: the other is, that because many men teach false things, we should not therefore believe any. We must then observe a mean, that we may be able to discern the Spirit of God, which are altogether to be followed from impure spirits which are to be eschewed.
107. 1 John 4:1 This is spoken by the figure Metonymy, and it is as if he had said, Believe not everyone that saith that he hath a gift of the holy Ghost to do the office of a Prophet.
108. 1 John 4:2 He giveth a certain and perpetual rule to know the doctrine of Antichrist by, to wit, if either the divine or human nature of Christ, or the true uniting of them together be denied: or if the least jot that may be, be derogate from his office who is our only King, Prophet, and everlasting high Priest.
109. 1 John 4:2 He speaketh simply of the doctrine, and not of the person.
110. 1 John 4:2 The true Messiah.
111. 1 John 4:2 Is true man.
112. 1 John 4:4 He comforteth the elect with a most sure hope of victory: but yet so, that he teacheth them that they fight not with their own virtue, but with the virtue and power of God.
113. 1 John 4:5 He bringeth a reason: why the world receiveth these teachers more willingly than the true: to wit, because they breathe out nothing but that which is worldly: which is another note also to know the doctrine of Antichrist by.
114. 1 John 4:6 He testifieth unto them that his doctrine and the doctrine of his fellows, is the assured word of God, which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.
115. 1 John 4:6 True Prophets against whom are set false Prophets, that is, such as err themselves, and lead others into error.
116. 1 John 4:7 He returneth to the commending of brotherly love and charity.
117. 1 John 4:7 The first reason: Because it is a very divine thing: and therefore very meet for the sons of God: so that whosoever is void of it, cannot be said to know God aright.
118. 1 John 4:8 A confirmation: For it is the nature of God to love men, whereof we have a most manifest proof above all others: in that that of his only free and infinite goodwill towards us his enemies, he delivered unto death not a common man, but his own Son, yea, his only begotten Son, to the end that we being reconciled through his blood, might be made partakers of his everlasting glory.
119. 1 John 4:8 In that he called God, Love he saith more than if he had said that he loveth us infinitely.
120. 1 John 4:11 Another reason by comparison: if God so loved us, shall not we his children love one another.
121. 1 John 4:12 A third reason: Because God is invisible, therefore by this effect of his Spirit, to wit, by charity, he is understood, yea, and to be not out of us, but joined with us, and in us, in whom he is so effectually working.
122. 1 John 4:12 Is surely in us, in deed and in truth.
123. 1 John 4:14 He underlayeth this charity with another foundation, to wit, faith in Jesus, which joineth us indeed with him, even as charity witnesseth that we are joined with him. Furthermore he testifieth of Christ, as who had seen him with his eyes.
124. 1 John 4:15 With such a confession as cometh from true faith and is accompanied with love, so that there be an agreement of all things.
125. 1 John 4:16 A fourth reason: God is the fountain and wellspring of charity, yea, charity itself: therefore whosoever abideth in it, hath God with him.
126. 1 John 4:17 Again (as a little before) he commendeth love, for that seeing that by our agreement with God in this thing, we have a certain testimony of our adoption, it cometh thereby to pass, that without fear we look for that latter day of judgment, so that trembling and that torment of conscience is cast out by this love.
127. 1 John 4:17 This signifieth all likeness, not equality.
128. 1 John 4:18 If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludeth aright that we may well gather peace and quietness thereby.
129. 1 John 4:19 Lest any man should think that that peace of conscience proceedeth from our love as from the cause, he goeth back to the fountain, to wit, to the free love, wherewith God loveth us although we deserved and do deserve his wrath. And hereof springeth another double charity, which both are tokens and witnesses of that first, to wit, that, wherewith we love God who loved us first, and then for his sake our neighbors also.
130. 1 John 4:20 As he showed that the love of our neighbor cannot be separate from the love wherewith God loveth us, because this last engendereth the other: so he denieth that the other kind of love wherewith we love God, can be separate from the love of our neighbor: whereof it followeth, that they lie impudently which say they worship God, and yet regard not their neighbor.
131. 1 John 4:20 The first reason taken of comparison, why we cannot hate our neighbor and love God, to wit, because that he that cannot love his brother, whom he seeth, how can he love God whom he seeth not?
132. 1 John 4:21 A second reason, why God cannot be hated and our neighbor loved, because the selfsame Lawmaker commanded both to love him and our neighbor.
133. 1 John 5:1 He goeth on forward in the same argument, showing how both those loves come into us from the love wherewith God loveth us, to wit, by Jesus our Mediator laid hold on by faith, in whom we are made the children of God, and do love the Father of whom we are so begotten and also our brethren which are begotten with us.
134. 1 John 5:1 Is the true Messiah.
135. 1 John 5:1 By one he meaneth all the faithful.
136. 1 John 5:2 The love of our neighbor doth so hang upon the love wherewith we love God, that this last must needs go before the first, whereof it followeth, that that is not to be called love when men agree together to do evil, neither that, when as in loving our neighbors, we respect not God’s commandments.
137. 1 John 5:2 There is no love where there is no true doctrine.
138. 1 John 5:3 The reason: for to love God is to keep his commandments, which being so, and seeing that both the loves are commanded of one and the selfsame lawmaker (as he taught before) it followeth also that we do not love our neighbor, when we break God’s commandments.
139. 1 John 5:3 Because experience teacheth us that there is no ability in our flesh, neither yet will to perform God’s commandments, therefore lest the Apostle should seem, by so often putting them in mind of the keeping of the commandments of God, to require things that are impossible, he pronounceth that the commandments of God are not in such sort grievous or burdensome, that we can be oppressed with the burden of them.
140. 1 John 5:3 To them that are regenerate, that is to say, born anew, which are led by the Spirit of God, and are through grace delivered from the curse of the Law.
141. 1 John 5:4 A reason: Because by regeneration we have gotten strength to overcome the world, that is to say, whatsoever striveth against the commandments of God.
142. 1 John 5:4 He declareth what that strength is, to wit, Faith.
143. 1 John 5:4 He useth the time that is past to give us to understanding, that although we be in the battle, yet undoubtedly we shall be conquerors, and are most certain of the victory.
144. 1 John 5:4 Which is the instrumental cause, and as a mean and hand whereby we lay hold on him who indeed doth perform this, that is, hath and doth overcome the world, Even Christ Jesus.
145. 1 John 5:5 Moreover he declareth two things, the one what true faith is, to wit, that which resteth upon Jesus Christ the Son of God alone: whereupon followeth the other, to wit, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God.
146. 1 John 5:6 He proveth the excellency of Christ, in whom only all things are given us by six witnesses, three heavenly, and three earthly, which wholly and fully agree together. The heavenly witnesses are: the Father who sent the Son, the word itself which became flesh, and the holy Ghost. The earthly witnesses are, water, (that is, our sanctification) blood, (that is, our justification) the Spirit, (that is, acknowledge of God the Father in Christ by faith through the testimony of the holy Ghost.)
147. 1 John 5:6 He warneth us not to separate water from blood, (that is, sanctification from justification, or righteousness begun, from righteousness imputed) for we stand not upon sanctification but so far forth as it is a witness of Christ’s righteousness imputed unto us: and although this imputation of Christ’s righteousness be never separated from sanctification, yet it is only the matter of our salvation.
148. 1 John 5:6 Our spirit, which is the third witness, testifies that the holy Ghost is truth; that is to say, that that is true which he telleth us, to wit, that we are the sons of God.
149. 1 John 5:7 See John 8:13, 14.
150. 1 John 5:7 Agree in one.
151. 1 John 5:9 He showeth by an Argument of comparison, of what great weight the heavenly testimony is, that the Father hath given of the Son, unto whom agreeth both the Son himself and the holy Ghost.
152. 1 John 5:9 I conclude this aright: for that testimony which I said is given in heaven, cometh from God, who so setteth forth his Son.
153. 1 John 5:10 He proveth the sureness of the earthly witnesses by every man’s conscience, having that testimony in itself, which conscience he saith cannot be deceived, because it consenteth the heavenly testimony, which the Father giveth of the Son: For otherwise the Father must needs be a liar, if the conscience, which accordeth and assenteth to the Father should lie.
154. 1 John 5:11 Now at length he showeth what this testimony is, that is confirmed with so many witnesses: to wit, that life or everlasting felicity, is the mere, and only gift of God, which is in the Son, and proceedeth from him unto us, which by faith are joined with him, so that without him life is nowhere to be found.
155. 1 John 5:13 The conclusion of the Epistle wherein he showeth first of all, that even they which already believe, do stand in deed of this doctrine, to the end that they may grow more and more in faith, that is to say, to the end that they may be daily more and more certified of their salvation in Christ through faith.
156. 1 John 5:14 Because we do not yet in effect obtain that which we hope for, the Apostle joineth invocation or prayer with faith, which he will have to proceed from faith, and moreover to be conceived in such sort, that nothing be asked but that which is agreeable to the will of God: and such prayers cannot be vain.
157. 1 John 5:16 We have to make prayers not only for ourselves, but also for our brethren which do sin, that their sins be not unto them, to death: and yet he excepteth that sin, which is never forgiven, or the sin against the holy Ghost, that is to say, an universal and willful falling away from the known truth of the Gospel.
158. 1 John 5:16 This is as much as if he said, Let him desire the Lord to forgive him, and he will forgive him being so desired.
159. 1 John 5:17 The taking away of an objection: Indeed all iniquity is comprehended under the name of sin, but yet we must not despair therefore, because every sin is not deadly, and without hope of remedy.
160. 1 John 5:18 A reason why not all, nay rather why no sin is mortal to some: to wit, because they be born of God, that is to say, made the sons of God in Christ, and being endued with his Spirit, they do not serve sin, neither are deadly wounded of Satan.
161. 1 John 5:19 Every man must particularly apply to himself the general promises, that we may certainly persuade ourselves, that whereas all the world is by nature lost, we are freely made the sons of God, by the sending of Jesus Christ his Son unto us, of whom we are lightened with the knowledge of the true God, and everlasting life.
162. 1 John 5:20 The divinity of Christ is most plainly proved by this place.
163. 1 John 5:21 He expresseth a plain precept of taking heed of idols: which he setteth against the only true God, that with this seal as it were he might seal up all the former doctrine.