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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

¶ The Comentaries of M. Jhon 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. Psal 129 5. Thei that hate Syon shal be all ashamed and turned backward Prou 19.14 House and riches are the inheritaunce of the Fathers but a prudent wife commeth of the Lorde Psal 32 11. Be glad ye righteous and reioyce in the Lorde and bee ioyfull all ye that are true of harte ¶ Jmprinted at London by Jhon Kyngstone for Jhon Harrison the yonger To the Worshipfull my very good freend Maister VVilliam Swan of Wye in Kent and to the right Vertuous and Christian Gentlewoman Mistresse Amy Swan his Wife with all those that in the truth of a single hart loue the Lord Iesus in that Congregation 1. Tim. 4.8 W. H. wisheth plentie of those blessynges whiche haue promises of this life and the life to come IN the often consideration right deare in the Lord of the righteous a Gen. 2.17 Rom. 5.12 iudgemēt of GOD against all the sonnes of men with the infinite ouerflowinges of all b Gen. 8.21 Esa 64.6 guiltinesse before hym the many assaultes of c Gen. 3.1 1. Cro. 21.1 Sathan and daungerous inticements of our own d Rom. 8.13 harts into the waie of euill the e Deut. 32. ●8 19 20.21 Rom. 6.23 fearcenesse of the Lordes wrathe for sinne and our owne vtter f 1. Sam. 2.25 inabilitie to stande in his sight whiche causeth that the hartes of many g Psal 6.1.2.3.4 5. Math. 24.46 righteous in the feelyng of their owne wants doe euen faint before the anger of the Lorde hath in the direction of Gods Spirite giuen an hartie desire to be assured of the waie of safetie with what soeuer belongeth to the right application and continuance of the same Wherein as the Lorde hath made knowne the riches of his owne free h Ieremy 32.3 Ihon. 3.6 Rom. 5.8 Gala. 2.21 Ephe. 3.19.5.2 loue towardes his the head and alone fountaine of all eternall safetie vnto his elect so is it also plaine that by no other way or meane we haue attained vnto the free gift of grace and full reconcilement with the Lorde then by the mediation of the i Rom. 8.3 1. Tim. 3.16 sonne of God in our owne fleshe For all the counsell k Math. 3.17 Gala. 5.17 Ephe. 28. Phil. 1.6.2.13.2 Thes 2.17 Tit. 17.14 Heb. 13.21 will wisedome and power of the sonnes of men as in them selues thei are moste vncleane so must they flie before the face of the Lord and neuer be able to pleade innocencie for his Sainctes Whiche reconcilement as albeit in it self it is alsufficient for all the sonnes of men it is onely effectuall to the Lordes l Rom. 9.11.11.5.11.7 elect who in the power of an effectuall m Act. 13.39.26 18. Rom. 3 21.24.25.28.4.5 11.24 Phil 3.9 Heb. 11.14 faithe alone receiue the fauour of the Lorde with application of the promises of his grace so in the like power vnto hymself alwaies rulyng where he is had prouidyng cheefly for the n Psal 11 5. 1. Ihon. 17.4 Act. 3.13 1. Cor. 6.20 honor of his name with a ioyned care for the good of his Churche o Exo. 29.45 Leuit. 26.12 Esa 43.2 Math. 9.36.21.41 and woorking a newnesse of the whole p Ihon. 3.3 2. Cor. 5.17 man doeth onely seale vnto the soules of the Sainctes of God the assuraunce of their good estate with the Lord. For q Rom. 8.28.29 30.9.24 1. Cor 1.9.24 whosoeuer by an effectuall callyng is grafted into the Sonne of God and made a member of that bodie whereof Iesus Christ is the head is one with hym in the r Math. 12.50 Ihon. 20.7 Rom. 8.29 Heb. 2.11.12 fellowshippe of all the blessynges of the Lorde And albeit thei are onely infinite in hym who hath receiued aboue his fellowes yet according to the measure of the dispensation of his grace thei are freely giuen vnto all his elect and are assured vnto them by a most effectuall witnesse euen the Spirite of adoption and grace by whō he dwelleth in those that bee his who as he is not without his effect so in a moste liuely and quickning power he bothe applieth and sealeth vp And as he hath appeared for vs a s 1. Sam. 2. Psal 2.6 Esa 3.6.7 Ieremy 23.5.6 Ez 34.24 King a t Heb 4.14.8.6 Heb. 5.6 ● 11 Priest and a v Deut 18.8 Act 3.11.22 1. Cor. 1 30. Collo 2.3 Iere. 23.5 45.5 Ezec. 21 26. Zach. 9.9 Prophet so the great kindnesse of the Lord is seuerally applied according to the same As in the first he hath vtterly spoiled and laied waste the power of all the enemies of his Church and iustly taken the Kingdome vnto hymself the Scepter whereof shal a Psal 45. ● neuer fade or decaie so we being cleared of all daunger and freed from the perill of all our foes are in all care conscience to confesse him our Lord alone and as true subiects of so good a King to holde our selues against Sathan and men vnto the pure obedience of his wil. Againe as he is the onely true Priest Psal 110.5 Zach. 6.13 Heb. 2.17 who is sanctified of God to offer vnto hym a most sweete Sacrifice to reconcile vs vnto hymself and as by his alone execution of this office and offeryng of hymself we haue by hym a sure peace and free entrance into the presentes of the Lorde as by hym all enmitie is doen awaie and there remaineth inaccomptable peace and fauour for euermore so we are most strongly to cast out of sight the sleightes of Sathan and all the deuises of men as moste vncleane filthinesse for euer and not to set our selues or admit others of what sorte soeuer to stande for vs in this duetie to spoyle vs of assured safetie and the Lorde Iesus of this honour that he alone and none but he is the Priest of his Churche and hath fully and alsufficiently performed whatsoeuer appertaineth to their peace for euermore And as he alone among all the Prophets of the Lorde Esa 40.11 ●1 ● Deut. 18.15 hath infinitly opened the will of God and as in him is al fulnesse of diuine wisedome Ihon. 10.11 to reueale and make knowne the will of God vnto his Churche and as what soeuer he discloseth vnto his Sainctes hath a sounde warrant to be the will of the most highest and ought to hold vs in the awe of the same so he alone hath this peculier vnto hymself to bee the moste excellent Prophet and Apostle of his Churche and that none must be vnto vs in this place but he alone and whatsoeuer doth not

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

and to this ende he was sent of his father and by faith we are made pertakers of the righteousnesse of Christ Therefore whosoeuer beléeueth in Christ it is of necessitie that he be purged from sinnes But whereas our Sauiour Christ is sayde in another place to take awaye sinnes because by his death he hath purged them least they should be laid to our charge before God Iohn 1.29 In this place Iohn meaneth that truly and in very déed as they say Christ taketh away sinnes because by him our olde man is crucified Rom. 6.6 And his spirit doth mortifie our flesh with the corrupt affections thereof by repentance Neither doth the course of the text suffer to expoūd it of remission For so as I haue said he reasoneth that they which cease not to sin do make frustrate the benefit of Christ séeing he came that he might destroy the kingdome of sinne And that is referred to sanctification of the spirit There is no sinne in him He speketh not héere of Christs person but of his whole bodie Whether so euer Christ hath shed out his power he denieth that there is anye more place for sinne Therefore he straight gathereth that they sin not which abide in Christ For if by faith he dwell in vs he perfourmeth that his worke that he may purge vs from sinne Wherevpon it appeareth what it is to sinne For Christ doth not renewe vs perfectly in one day or moment with his spirit but he continueth the renuing that is begun in part all the life long It cannot therfore be but the faithfull shuld be subiect to sinne so long as they liue in the worlde But forasmuch as Christs kingdome doeth flourish in them sinne is abolished In the mean time they are accompted off according to the principall parte that is that they are called iust said to liue iustly because with a sincere affection of the hart they labour after righteousnesse They are sayd not to sin because albeit they fall by the infirmitie of the flesh yet they doo not consent vnto sinne but rather striue with griefe of heart that they may truly say with Paule they doo the euill which they would not Rom. 7.19 The faithfull he saith doo abide in Christ because by faith wée are grafted into him and are made one with him 6 Whosoeuer sinneth hath not seene him Hée hath according to his woont annexed the contrarie parte that wée maye knowe that the faith and knowledge of Christ is falsly pretended without newnes of lyfe For Christ is no where idle where he raigneth but sheweth foorth the power of his spirite And it is said alreadie that it is his office to put sinne to slight no otherwise then the Sun driueth away the clowdes with his brightnesse And we are taught again by this place how liuelye and effectuall a thing the knowledge of Christ is which indéede dooth transforme vs into his Image So by Affection and Knowledge there is no other thing ment then faith 7 Little children let no man deceiue you he that doth righteousnesse is righteous euen as he is righteous 8 Hee that committeth sinne is of the Diuell because the Diuell sinneth from the beginning For this purpose was the sonne of God made manifest that he might loose the workes of the Diuell 9 Whosoeuer is borne of God sinneth not for his seede remaineth in him neyther canne hee sinne because hee is borne of God 10 In this are the children of God knowen and the children of the Diuell 7 HE that dooth righteousnesse The Apostle teacheth in this place that the newnesse of lyfe must be made knowen by good works and that the lykenesse wherof hée hadde spoken which is betwixt Christ and his members can not stande excepte it bring foorth the fruite As if hée hadde sayde Séeing it dooth become vs to bée lyke vnto Christ let the truth witnesse of this thing appeare in our lyfe This exhortation is all one with that of Paules in the 5. to the Galathians vearse 25. If you liue in the Spirite walke also in the Spirite For many would gladly perswade themselues that they haue righteousnesse hidde in their hearts while their féete their hands their tongues eyes are let loose to iniquitie 8 Hee that committeth sinne Also this worde to Commit is referred to the outwarde déedes that the meaning may bée that there is no lyfe of God and of Christ where men behaue themselues leawdly and wickedlye but rather suche are the bonde slaues of the Diuell By which speach he more fully expresseth how farre they disagrée from Christ For euen as first he hadde sette foorthe Christ the Fountaine of all righteousnesse so nowe also on the contrarye he assigneth the Diuell to bée the heade of sinne Hée denyeth that anye man dooth belonge to Christ but hée that is righteous and approoueth himselfe to bée such a one by his workes now he sendeth all other into the diuels fellowship and casteth them vnder his dominion that we may know that Sathan dooth exercise tyrannie where the righteousnesse of Christ dooth not beare the swaye And yet there are not to be imagined with the Maniches two beginnings one against another for we know that the Diuel is euill not by nature creation but by the iniquitie of his owne falling away We knowe further that he is not equall with God that he should contend with him in a like power but that hée is forced manger his téeth that hée cannot doo anye thing except at the will and assignment of his creatour Finally when Iohn saith Some are borne of God and some are of the Diuell he faineth no propagation as the Maniches did dreame but he meaneth that the first are gouerned by the Spirite of Christ and the others are vyolently carryed of Sathan as God hath giuen him this power against vnbeleeuers Because the Diuell sinneth from the beginning Euen as before he spake not only of Christes person when he sayd hée was righteous but didde assigne him to bée the cause and Fountaine of righteousnesse so nowe when hée sayth the Diuell sinneth hée comprehendeth his whole bodie that is all reprobates As if hée had sayde this is the diuells propertie that he force vnto sinne Wherevpon it followeth that they are his members and are led of him whosoeuer delight in sinne Further this Beginning whereof the Apostle maketh mention is not of eternitie as when he teacheth that the word was from the beginning For there is great oddes betwéene God and creatures The beginning in God is without time Wherefore séeing the word was euer with God thou shalt not finde any instant of time wherin it began to be but it is of necessitie that thou come to very eternitie it selfe And héere Iohn meaneth nothing els but that the diuell was an Apostata immediatelye after the creation of the worlde and from thence hath neuer ceased to spreade abroade his poyson amongest men For this purpose appeared the Sonne of God Hée repeateth

to them which haue alreadie beleeued that they may more stedfastly and certainly beléeue and so may enioye the full assuraunce of eternal life Therfore this is the vse of the doctrine not onelye that he may beginne the ignorant in Christ but also that he may more more cōfirm those which are alredie taught Therfore we must euery day diligently indeuour to learn that our faith may increase all our life long For both many remnaunts of vnbeléefe doo as yet remaine in vs and also our faith is so weak that euen this that we doo beléeue is not yet to beléeue soundly vnles there come a greater confirmation Furthermore it is woorth the labour to note what is the true meanes to confirme faith to wit when the office and power of Christ is declared For the Apostle saith that he did write these things namely that eternall life is not to be sought anye wher els but in Christ that they which are now faithfull may beléeue that is may profitte by beléeuing Wherefore it is the duetie of a godly techer that he may confirme his hearers in the faith to set forth as much as he can the grace of Christ that being content therewith wée desire nothing els Séeing the Papists doo hide and abase this by all meanes they doo bewray by this one thing sufficiently that they haue care of nothing lesse then of the right doctrine of Faith Yea for this cause their schooles are more to be auoyded then al rocks or quick-sands because a man can scarce enter into them without vndoubted shipwrack of faith Moreouer the Apostle teacheth in this place that Christ is the proper scope of faith and that the assurance of saluation is ioyned with the faith which we haue in his name For this is the ende of beléeuing that we may be the children and heires of God 14 This is the trust He commendeth the faith whereof he spake by the fruite or he dooth shewe wherein our trust dooth chiefely consist to wit that the godly are bolde to call vpon God with a bolde courage as Paul also speaketh Ephe. 3.12 That by faith wée haue accesse vnto God with boldnesse And Rom. 8.15 that the Spirite dooeth open our mouths that we doubt not to crye Abba Father And truly if we be kept from comming to God nothing is more miserable then wée Againe so this sanctuarie may be opened for vs we shal be neuerthelesse blessed in all our miseries Yea this one thing maketh all our miseries happie that we are certainlye perswaded that God will be our deliuerer and trusting in his fatherly good will towardes vs we flye vnto him Let vs therefore holde this sentence of the Apostle that calling vppon God is the especiall triall of our faith and that God is not called vpon a right neither according vnto faith but when as wée are perswaded that our prayers shall not be in vayne For the Apostle dooth denie that they are indued with confidence which hang in doubt Whereby it appeareth that the doctrine of faith is buried and almost quenched in the Papacie where all certaintie is taken away Indéede they murmure manye prayers there and they prate much of calling vpon God but they pray bid to pray with doubtfull and wandring mindes yea they condemne this trust which the Apostle dooth necessarily require According to his will By this note hée would briefely teach what is the true rule to pray to wit when men submit their praiers vnto God Neither indéede when as the Lord did promise that he would doo whatsoeuer his should require did he graunt vnto them an vnbridled libertie to aske whatsoeuer came into their minde but he gaue thē withall a lawe to praye aright And truely there is nothing more profitable for vs then this bridle because if it be lawfull for euerie one of vs to aske whatsoeuer he list and God doo fauour our prayers we shall be very ill prouided for For we know not what is profitable yea we doo boyle with wicked and hurtfull desires But God dooth giue a double remedie that we pray not otherwise then according to the precise rule of his wil because he dooth both teach vs by his worde what he wil haue vs to aske and also he doeth appoynt his spirite our guide and gouernour which may stay our affections and not suffer them to wander without theyr boundes For we know not saith Paul what and how we ought to pray but the spirite helping our infirmities dooth stirre vp in vs vnspeakable sighings Rom. 8.26 In the meane time also we must aske at the mouth of the Lord that he will direct our praiers For God in his promises dooth set down vnto vs the lawful meanes to pray as hath ben said 15 And if we knowe The repetition is not néedlesse as in shew it séemeth For the Apostle now speciallye affirmeth that which he generally pronounced of the successe of praier that the godly do wish or desire nothing of God which they do not obtaine and when as he saith that all the prayers of the faithfull are heard he speaketh of sound and modest prayers and which are framed according to the rule of obedience For the faithfull do not runne headlong with loose raines or graunt themselues any thing but they alwayes in their praiers regard what God commandeth Therefore this is the applying of the generall doctrine to the spirituall and priuate vse of euery man that the faithfull doo not doubt that they haue God fauourable in all and euery their praiers that they may with quiet mindes waite vntill the Lord perfourme those things which they haue prayed for and so being eased of all griefe and care they cast their cares vpon God Neither yet this quietnesse and assuraunce ought to quench in vs the zeale of prayer that he which is assured of an happie successe should therefore abstaine from calling vpon God For the certaintie of faith dooth not bring foorth vntowardnesse or slacknes But the Apostle onely meaneth that euerye man be quiet minded in his necessities when he hath laid downe his gronings in the bosome of God 16 If any man shall see his brother sinne a sinne not vnto death let him aske and hee shall giue him life I say to him that sinneth not vnto death There is a sinne vnto death For that I say not that a man should pray 17 Euery vnrighteousnesse is sinne And there is a sinne not vnto death 18 We knowe that whosoeuer is borne of God sinneth not but hee that is borne of God keepeth himselfe and that wicked one toucheth him not 16 THe Apostle now extendeth further the fruite of faith whereof hée had made mention that our prayers also bée auaileable for our bretheren That was a great matter that so soone as we are in distresse God dooth louingly call vs vnto himselfe and is readie to giue vs helpe but in that he vouchsafeth to heare vs praying for others also there ariseth no small confirmation vnto