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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17649	The comentaries of M. Iohn Caluin vpon the first Epistle of Sainct Ihon, and vpon the Epistle of Iude wherein accordyng to the truthe of the woordes of the holie Ghost, he most excellently openeth and cleareth the poinct of true iustification with God, and sanctification by the Spirit of Christ, by the effects that he bryngeth forthe in the regeneration. Translated into Englishe by W.H.; Commentaire sur l'épistre canonique de S. Jean. English	Calvin, Jean, 1509-1564.; Calvin, Jean, 1509-1564. Exposition sur l'épistre de S. Jude. aut; W. H.	1580 (1580)	STC 4404; ESTC S107184	123,116	300

now he sayth By Faith we know the loue of God towardes vs. Whereby it appeareth that the fatherly loue of God is apprehended in Christ and that they knowe not any thing at all in Christ for certaine excepte it bée onelye such as acknowledge themselues by his grace to be the children o● God For therefore the Father doth set forth his sonne vnto vs that he might adopt vs in him God is loue It is as it were the lesse proposition in the syllogisme because he reasoneth from faith to loue after this manner God dwelleth in vs by Faith but God is loue therfore wheresoeuer God remayneth there loue must néedes flourish Héerevpon it followeth that loue is necessarily knit vnto faith 17 In this is loue perfect in vs that wee might haue boldnesse in the daye of iudgement that as he is we also are in this world 18 There is no feare in loue but perfect loue casteth out all feare because feare hath painfulnesse in it And he that feareth is not perfect in loue 17 THere are two mēbers of this speach that then we are made pertakers of the diuine adoption when we so resemble god as children doo their father and then that this boldnes is an incomperable good because that without it we are most miserable Therefore in the first place he sheweth vpon what conditiō god hath imbraced vs in loue and how in effect we inioye this grace which he hath giuen vs in Christ Therefore the loue of god towards vs is héere to be vnderstood He saith it is Perfect because it is poured out in full measure and perfourmed so throughlye as if it were absolute on all partes But he affirmeth that there are none pertakers of this good except such as béeing conformable vnto God doo approue themselues to be his Children The argument therefore is of those things which be ioyned together That we may haue boldnesse Now he beginneth to shew the fruite of the loue of God towards vs albeit he will afterwards shewe it more cléerely by the contrarie But yet this is inestimable felicitie that we dare stande boldly before God For by nature we fly from the ●ight of God and worthely For séeing he is the Iudge of the world and our sinnes doo presse vs with guiltinesse it is of necessitie that together with God death and hell come into our minde Hence is the feare which I spake off that men flye from God as much as lyeth in them Iohn denieth that the faithfull are afraid when there is mention made to them of the last iudgement but rather to come bold and chéerefull to the iudgement seate of God because they are assuredly perswaded of his fatherly loue Therefore so much hath euery one profited in the faith as he is rightlye prepared in minde to waite for the daye of iudgement As he is By these wordes as I said alreadie he dooth meane agayne that this is requyred of vs that we resemble the image of God Such therefore as God is in heuen such dooth he commaunde vs to bée in this worlde that we may be accompted his children For the image of God when it doth appeare in vs it is as a seale of his adoption But so hée séemeth to place parte of our trust in workes Therefore héere the Papists doo stroute themselues as if Iohn denyed that trust to haue an assured confidence of saluation by the alone grace of God except works did helpe together But they are deceiued in that that they weigh not that the Apostle dooth not héere fetch his Argument from the cause but the place is of things ioyned together And wée willinglys confesse that no man is reconciled to God by Christ excepte together hée be reformed and made agréeable to the Image of God and that they are so conformable that they cannot bée seperated the one from the other The Apostle therefore sayth this most fitlye for he dooth driue all them from the assuraunce of Grace in whome there is not séene any lykenesse of God For it is most certayne that suche are vtterly straungers to the Spirite of GOD and to his sonne Christ Neyther also doo we denye that the newnesse of lyfe auayleth to the confirmation of an assuraunce but that I may speake so that it be taken as a seconde helpe But in the meane time it behooueth vs to bée grounded vpon onely grace Neyther indéede otherwayes shoulde Iohns doctrine agrée with it selfe For common experience dooth shewe and the Papistes themselues are constrayned to graunt that there is alwayes a cause of fearfulnesse in the respect of workes Wherefore no man shal euer come with a quyet and perswaded minde to the iudgement seate of GOD excepte hée determine first with himselfe and willynglye confesse that hée is of him euen freelye beloued But there is no cause that any man shoulde meruaile that the Papists taste none of these things séeing the miserable men knowe no faith but that which is full of doubting And further that hypocrisie dooth ouer spred them with darknesse least they should earnestlye bethinke how fearfull is the Iudgement of God where Christ is not present a mediatour Others passe by the resurrection as if it were a tale but that we may goe foorthe glad and chéereful to méete Christ it doth behoue vs to haue our faith fixed in his grace alone 18 There is no feare Now by contraries he commendeth the excellencie of that good for he saith that we are continuallye tormented vntill God doo deliuer vs from that miserable torment with the remedye of his loue towards vs. The effect is séeing nothing is more miserable than to be vexed with continuall disquiet that we attain vnto this loue of God towardes vs being knowen that we maye quietlye rest without feare Whence appeareth how singular a benefite it is that God dooth vouchsafe vs worthy of his loue Further of this doctrine he will immediately raise an exhortation But before hée exhort vs to our dutie he commendeth this guifte of God to vs which by faith taketh feare from vs. I knowe that all this place is other waies expounded of many but I respect what the Apostle meaneth not what others thinke They saye That there is no feare in loue because when of our owne accord we loue God we are not constrained to his obedience by force and feare Therefore according to them a seruile feare is héere opposed to a voluntarie reuerence Whence also is risen the distinction of seruile childly feare I grant indéed that that is true when we willyngly loue God as a Father that we are no more vrged with the feare of punishment but that doctrine hath no agréement with this place For the Apostle dooeth onely teach that when the loue of God is perceiued and knowen vnto vs by Faith peace is giuen vnto our consciences leaste they be any more disquieted Yet it maye be asked when perfect Loue casteth out feare because being indued with some taste onely of the loue of God

towards vs we are neuer altogether delyuered from feare I aunswere that albeit that feare is not perfectly done awaye yet when we flye vnto God as vnto a quyet hauen safe and frée from all daunger of shipwracke fea●e is truly done awaye because it giueth place to Faith Therefore feare is not so cast out but that it dooth mooue our mindes but it is so cast out that it maye not molest nor hinder our peace which we perfectly obtaine by Faith Feare hath painfulnesse Héere also the Apostle dooth set out the greatnesse of the grace whereof he speaketh For séeing it is almost miserable condition to suffer continuall torments there is nothing more acceptable then with a quiet conscience peaceable minde to present himselfe into the sight of God Where others saye that seruants feare because they set before their eyes punishment and scourges and doo not theyr dutie but constrained it is nothing to the Apostles meaning as is sayde alreadye So in the nexte parte when they ●pounde that he is not perfect in loue which feareth because he submitteth not himselfe willinglye to God but would rather ridde himselfe out of bondage Which dooth not agrée with the text For the Apostle dooth rather teach that this is a mistrust wheras a man fea●eth that is hath an vnquiet minde because the loue of God béeing well knowen dooth quiet the mindes 19 We loue him because hee loued vs first 20 If a man saye I loue God and hate his brother he is a liar For he that loueth not his brother whome he hath seene howe can he loue God whome he hath not seene 21 And we haue this commaundement of him that he which loueth God do loue his brother also 19 THis word Agappoumen that is we loue may be read as wel in the indicatiue moode as in the imparatiue yet the former sense dooth farre better agrée For the Apostle in my iudgement dooeth repeate the former sentence because GOD dooeth preuent vs with frée loue we doo yéelde vnto him our duetie that he may straight waye gather that hée is to bée beloued in men or the loue which we ought of duetye to yéelde vnto him is to be testified by vs towardes men Yet if any man like the imparatiue moode the speach shall haue the same sense Because God hath loued vs fréely let vs nowe loue him agayne But that loue cannot be found except it bring foorth a brotherly loue among vs. Therefore he sayth that they doo lye who bragge that they loue God when as they hate theyr bretheren But the reason which he addeth séemeth to be weak for it is a comparison of the lesse and the greater If sayth he we doo not loue our brethren with whom we liue much lesse can we loue God who cannot be séene There is a double exception at hande For both the loue wherewith wée loue God dooth spring of Faith and not from sight as it is 1. Pet. 1.8 And also there is a farre other respect to be had of God then of men because when as God dooth drawe vs of his great goodnesse to loue him men are often worthie to be hated I aunswere that the Apostle which no doubt ought to be amongest vs dooth take héere as a thing confessed that God dooth offer himselfe vnto vs in men which doo expressely beare his Image and that hée dooth requyre of vs that we performe those dueties towardes them which he himselfe doeth not stand in néed of as we read in the Psalme 16.1 My goodnes hath not reached vnto thée O Lord my loue is towards the Saintes which are in earth And truely the fellowshippe of the same na●ure the vse of so many things the mutuall ●ommunication would intice vs vnto loue ●nlesse we were verie hard harted But Iohn ●eant nothing els but that it is a deceitfull ●oasting if a man saye that he loueth God ●nd neglecteth his image which is before his ●yes 21 And this commaundement A stron●er argument from the authoritie and doc●rine of Christ for he doeth not teach of the ●are loue of God but commaundeth also to ●ue our bretheren Wherefore we must so ●egin with God that together there may be 〈◊〉 proceeding vnto men Chap. 5. 1 EVerie one that beleeueth that Iesus is Christ is borne of God and euerye ●ne that loueth him which begot loueth him ●lso which is begotten of him 2 In this we know that we loue the chil●ren of God if we loue God ●epe his com●aundements 3 This is the loue of God that we keepe ●is commandements and his commandements are not greeuous 4 Because all that is borne of God doet● ouercome the worlde and this is the victori● which ouercommeth the worlde euen yo●● faith 5 Who is he that ouercommeth the world but he which beleeueth that Iesus is the sonn● of God 1 BY another reason he confirmeth that faith and brotherly loue are things ioyned together For séeing God doth regenerate vs by fayth it is of necessitie that wée loue him as a Father But that loue comprehendeth all his children Therefore faith cannot bée separated from loue The first sentence is That they are borne of God whosoeuer beléeue that Iesus is Christ Where thou féest againe that Iesus alone is sette forth to bée the scope of faith euen as it findeth in him righteousnesse and lyfe and whatsoeuer good thing canne bée wished and God wholy Wherefore this is the right waye to beléeue when wée direct our mindes vnto him But to beléeue that hée is Christ is to hope for from him whatsoeuer thinges are ●romised of the Messia For indéede the bare ●tle of Christ is not attributed vnto him in ●his place but rather the office which is in●oyned him of the Father And like as in the ●awe the full restoring of all things righte●usnes and felicitie is promised by the Mes●ia so at this daye all the same is more ●léerely expressed in the Gospell Therefore ●esus cannot bée receiued as Christ but that ●aluation bée asked of him séeing that to this ●nde he is sent of the Father and dayly of●ered vnto vs. Wherevpon the Apostle doth worthely pronounce all them to be borne of God which doe truly beléeue For fayth is ●et far aboue the capacitie of the wit of man ●hat it behooueth vs to be drawen of the hea●enly Father vnto Christ because that neuer anie of vs could of our owne indeauour ascend vnto him And this is that which the ●ame Apostle teacheth in the first chapter of his gospel That they are not borne of bloud neither of flesh which beléeue in the name of the onely begotten And Paul saith that we are not indued with the spirit of this world but with the spirit which is of God that we may knowe what things are giuē vnto vs of him because neither eie hath seene nor eare hath heard nor vnderstanding conceiued what rewar● is laide vp in store for them that loue God but onely the spirite hath attained to that

proceede from him must not be held of power to binde the consciences of men 2. Cor. 2.12 In all whiche as the Lorde Iesus hath troden the Winepresse alone 2. Cor. 1.24 1. Tim. 4.1 Esa 63.3 and carried captiue for euermore what soeuer might withstande the saluation of his and by his Spirite directed vs into the light and vse of the same so in the like power of the same Spirite he sealeth vnto the consciences of men the sounde warrant of the infinite fauour of GOD in the righteousnesse of his Sonne to the free and sure enioiyng of al the rest Rom. 8.9 And as who so hath not the Spirite of Christ is none of his Gala. 5.22.23 whereby is seuered the states of men so the same Spirite is discerned by his effectes whiche because in this case thei are of two sortes it shall be profitable in a worde to weigh them a parte that in the effectuall triall of the same the children of God maie in a sounde experience of the power of Christ in their owne soules bee cheared vnto constancie in euery good duetie against Sathan and men and the vaine dissemblers Heretiques tyme seruers Epicures and carnall Gospellers with the like who swarme euery where maie if thei had eyes to see perceiue their iust cause to returne and to humble their soules vnto the obedience of the Lorde The first effecte therefore is an inwarde witnesse vnto the soule of the infinite loue and free grace of God by faith in the righteousnesse of Christ Rom. 8.16 and whereby is giuen boldnesse with an assured trust to rest vpon hym in euery distresse and to repaire vnto hym with callyng vpon his name As it is written Gala. 4.6 Because ye are Sonnes God hath sent the Spirit of his Sonne into your hartes criyng Abba Father Whiche although for a tyme it seeme to bee hid and beyng as it were raked vnder the ashes of our owne corruption yet because it is a pl●dge of the loue of God which is not for a daie but perpetuall in his Sonne For whom he loueth Ihon. 13.1 he loueth them to the ende and working in vs an effectuall callyng Rom. 11.29 which with God is without repentaunce Rom. 8.30 it sealeth vnto vs the truthe of a sure election and so consequently that there is no feare of fallyng awaie because we rest not on any strength of our owne but vpon the resolute cōtinuance of the loue of God and the infinite truth of his worde and grace The other effect is more apparātly seen For by faith he doeth purifie the hart Acts. 15.9 Rom. 6.4 Rom. ● 5.6.7.8 causeth a true hatred and continual diying vnto sinne and daiely quickeneth vnto the obedience of the Lorde chaungeth the naturall disposition of the whole soule and body and frameth it to the will of God Psal 69.9 and worketh a feruent loue aboue all thynges vnto the Lord and to those that be his with cōtinuall callyng vpon his name according to his wil. And these effectes as thei are peculier to the Spirite of Christ and haue not been in a right purpose namely for the glorie of God and the good of his in any other then in the Sainctes of God so in whom soeuer these effectes are founde though with much weakenesse Who so hath the fruites of the Spirite hath the Spirite 2. Pet. 1.10 so it be in truth and with out hypocrisie it shall euer bee founde to bee most true that where is the effectes there is the cause to whom thei belong So that by this right discernyng of the fruites of the Spirite of the Lorde Jesus and the hauyng of the same we maie truely gather that we haue hymself so as is meant in the worde of God and so are surely grafted into Christ and maie assure our hartes before him both for our selues and others what soeuer other waies our feare and feelyng be for the tyme. For if at sometymes wee maie finde that in some measure wee haue had these effectes the true fruites of a liuely faithe and so the assuraunces of our election and saluation by Christ then is there no iust cause of any feare if wee mourne vnto the repossessing of our peace againe Rom. 11.29 because the giftes and callynges of God are without repentance And if it bee obiected that wee haue felt the fauour of the Lorde but now it is gone and cleane tourned awaie as that obiection is most vntrue so to thinke on that fashion is to suppose an impossible thyng For God neuer chaungeth his owne purpose but what soeuer he hath purposed shall stand 2. Tim. 2.19 and his counsell shall take effect whatsoeuer lets be against it Wherevpon we maie rightly gather that who soeuer hath a certaine testimonie of his faithe and saluation in all his life maie be assured that it is there stil and shall bee vnto the ende although for a tyme thei feele it not nor perceiue the working of it For it doeth not followe that a little child hath no reasonable soule because he hath not the vse of it or that the Trees be dead in Winter because thei beare no fruite or that there is no Fire because there is no flame Againe Rom. 8.10 2. Cor. 5.17 Reue. 21.5 the Lorde Iesus Christ killeth in vs that is beginneth to kil in vs the whole bodie of sinne and maketh all thinges newe concernyng the qualitie thereof so that our vnderstandyng and iudgement is lightened and gouerned that it beginneth to approue of those good thynges which before it misliked our will also is cleansed to the hatred of sinne and desire of those thynges that be good and our affection beginne to flie and eschewe what is forbidden and to embrace and followe that whiche is commended of the Lorde The whiche inwarde power of the Spirite of Christ if wee feele in effect and working in our owne soule or see the care it leadeth others vnto the conclusion is infallible and plaine that wee haue faith and so consequently Jesus Christ eternall life But it is obiected how can there be assuraunce of the vndoubted fauour of the Lorde and of saluation seeyng all men are sinners not onely in that euery man is corrupted by nature but that the corrupt nature of man doth daily bryng forth effectes accordyng to the same mouynges prouocations consentynges and actions contrarie to the will of God yea seing all doe sinne The aunswere is easie that albeit euery one hath continually in hym those thynges that bee in them selues infinitely offensiue before the Lorde yet the distaunce is not so much betweene heauen and earth as the difference is great betweene sinner and sinner that is betweene hym in whom sinne raigneth and hym in whom sinne is Of the first the Apostle commaundeth such as feare God that sinne doe not raigne in them Rom. 6.12 that is haue power to leade thē with delight in the waie of euill And

vnto vs if we leane vnto workes which haue nothing in themselues but matter of trembling Therefore the faithfull come to the throne of God no other waies then trusting in the mediation of Christ But because the loue of God is euer ioyned with faith to the end that the Apostle may the more dazle the hypocrites he depriueth ●hem of this singuler priueledge which God ●ouchsafeth his children that is least they ●hould thinke to haue entrance to God with ●heir praiers When he saith Because wee keepe his commandements he dooth not mean that our confidence in praying is grounded vpon our workes but this onely he vrgeth that godlinesse and the sincere worshippe of God cannot be seperate from faith And it ought not to séem absurd that he vseth a causall note albeit he dooth not reason of the cause for an inseperable accident vseth sometimes to be put for the cause As if one should saye because the Sun at noonetide doth shine aboue vs that there is then more heat yet it dooeth not followe that heate ariseth of the light 23 And this is his commaundement that wee beleeue in the name of his sonne Iesus Christ loue one an other as he gaue vs commaundement 24 Hee that keepeth his commaundements abideth in him and hee in him And by this we knowe that hee abideth in vs by the spirite which he hath giuen vs. 23 ANd this is his commandement Againe he applieth a generall sentence to his purpose The effect is that wée are at such disagréement with God that wée are driuen from his presence excepte we are knit together by brotherly loue among our selues Albeit he dooth not héere commende loue alone as before but he ioyneth it as a companion and handmaide of Faith The schoolemen depraue these wordes with theyr own deuices as if we obtained fréedome to pray partly by faith and partly by works Wher Iohn requireth this to the right manner of praying that we kéepe the commaundements of God and after teacheth that this perfourmaunce standeth in faith and Loue they gather that the assurance of praying must be gathered of these two But I haue sundry times already shewed that héere is not handled from whence or by what means men get this vnto themselues that they dare call vpon God For héere the question is not of the cause or dignitie Iohn onely sheweth that God vouchsafeth the honour and priuiledge of his conference to none but to his children and those that indéede are regenerate by his spirite Therfore this is the course of spéech where the reuerence and feare of God doth not beare the swaie it cannot be the God shuld heare vs. But if our purpose be to obey his precepts we must consider what hée commandeth But he doth not separate fayth from loue but he requireth each of vs as if it were in one fellowship And this is the reason why he hath put Commandement in the singular number But this place is verie excellent because he sheweth as plainely as briefly wherein consisteth the whole perfection of an holy lyfe There is no cause why we shuld alleadge hardnesse when God doth not carie vs about by long by walks but setteth down vnto vs simple and in one word what pleaseth him Adde moreouer that in this shortnesse there is no darknesse bicause he sheweth vs plainly the beginning end to liue wel and because héere is onely mention of brotherly loue passing by the loue of God the reson is as we haue sayd els where that brotherly loue as it issueth from the alone loue of God so is it a certaine and true proofe thereof In the name of his son The name hath respect to the preaching this relation is to be noted because few vnderstād what it is to beléeue in Christ By this spéech is easie to gather that this onely is a true faith which imbraceth Christ for such a one as he is preached in the Gospel Whereon also it commeth to passe that there is no fayth without Doctrine as Paule also teacheth Rom. 10.14 And this also together is to be noted that the Apostle includeth faith in the knowledge of Christ For he is the liuely image of the father and in him are hid all the treasures of wisedome and knowledge Wherefore so soone as euer we decline from him wée canne doe nothing but wander in errour 23 He that keepeth his commaundements He confirmeth that which he had sayd before That the fellowshippe which we haue with God is manifest by that meanes if we loue one another Not that the fellowshippe beginneth there but because it cannot be idle and without his effect whersoeuer it doth begin to haue a being And he proueth that by a reson annexed because God doth not abide in vs except his spirit doe dwell in vs. But his spirit wheresoeuer he is it is of necessitie that he shew forth his force power in working Whence it is easie to gather that no other remaine in God and are vnited vnto him except such as kéep his commandements When therfore he saith And in this we know And the note of coupling together for that it is put for the rendering of a cause is as much as for or because But the circumstaunce of the present cause must be weighed For albeit this sentence agrée in words with that of Paule Rom. 8.15 where he saith that the spirite beareth witnesse in our hearts that wée are the Children of God and that by him we crye Abba Father yet in the sense there is some difference For Paul speaketh of the assuraunce of frée adoption which the Spirite of God sealeth vp in our heartes and Iohn héere hath respect to the effects which the spirite dwelling in vs dooth bring foorth As Paule also himselfe when he saith that they are the Children of God which are ledde by the Spirite of God For there also he disputeth of the mortifieng of the flesh and newnesse of life This is the effect that thereby it is manifest whether we are the Children of God if his Spirite doo rule and gouerne our life In the meane time Iohn teacheth whatsoeuer good workes is in vs that it commeth from the grace of the Spirite and that this Spirite is not gotten by our own righteousnesse but is fréely giuen vnto vs. Chap. 4. 1 BEloued beleeue not euery spirite but trie the spirits whether they be of God or no because many false Prophets are gone out into the world 2 In this knowe ye the spirit of God euerie spirite which confesseth that Iesus Christ is come in the flesh is of God 3 And euerie spirite which confesseth not that Iesus Christ is come in the flesh is not of God and this is of that Antichrist of whom ye haue heard that he should come and euen now he is in the world HE commeth againe to the former doctrine which he had handeled in the seconde Chapter For manye as vseth to bée done in newe matters did abuse the name of