our faith that we maye be assured that in our owne cause we shal neuer take the repulse In the meane time the Apostle dooth exhort vs that one of vs be mutuallye carefull for the safetie of another And again he willeth that the falls of our bretheren be vnto vs prouocations to pray And in truth this hardnesse were passing great to be touched with no sense of compassion when wée sée the soules which are redéemed with the bloud of Christ perish And he sheweth that there is a remedie at hand whereby bretheren may helpe their bretheren He shall giue life he saith to him that is readie to perish that shall pray for him Albeit the word He shall giue may be referred to God as if it had bene sayde God shall graunt the life of our bretheren to our prayers But the sense shall be one still that so farre foorth the prayers of the faithfull are auaileable that they maye deliuer a brother from death If thou doost vnderstande it of man that he dooth giue life vnto his brother the speach will be hyperbolicall yet it will containe no vnseemly thing For that which is giuen vnto vs by the free grace of god yea that which for our sake is graunted vnto others we are sayd to giue vnto others So great a profite ought not to mooue vs a lyttle to pray that our bretherens sins may be forgiuen them And when the Apostle cōmendeth vnto vs Sumpathian a compassion he dooth withall admonish how much we are to take héede of crueltie in condemning our bretheren and too much sharpnesse in despairing of their safetie A sinne not vnto death Least immediately we cast away all hope of their safetye which sinne he sheweth that God dooth not so seuerely punish their faults that therfore he dooth vtterly cast them off Wherevppon it dooth follow that we must take them for bretheren séeing the Lord dooth receiue them in the accompt of children But he denieth that they are sinnes vnto death not onelye wherein the Saints doo daily offend but also if at any time it come to passe that they grieuously prouoke the wrath of God For so long as there remayneth place to forgiuenesse death dooth not yet wholly raigne And yet the Apostle dooth not héere distinguish betwixte veniall and deadly sin as afterwards was commonly done For that distinction which preuayled in the Papacie is most vnsauorie The Sorbonnists acknowledge almost no sinne to be deadly except wherein there appeareth such grose vncleannesse that it may be felt with hands So amongst veniall sinnes they accompt the most horrible filthinesse which lurketh in the minde Finally all the fruites of originall sin so that they breake not out into externall acte they thinke to be done away with a light sprinkling of holy water And what maruell when they doo not accompt the blasphemous doubtings of the grace of God and whatsoeuer lusts and concupiscences to be sinne so that the consent be not withall If the minde of man be shaken with vnbeléefe if impatience doo prouoke him that he murmure agaynst God how much soeuer monstrous lusts doo mooue him all this is lighter with the papists then that he be ouertaken in sinne at the least after baptisme Therefore it is no maruel if of greuous offences they can make venial sins for they weigh thē with their own not with the ballance of god But among the faithful this principle must be vndoubted that whatsoeuer is cōtrary to the law of god is sin that deadly by his own nature For where the trāsgressiō of the law is ther is sin death Then what shall be the sense of the apostles words He denieth those sinnes to be deadly which albeit they are worthie of death Yet God dooth not so seuerely punish them Therefore he dooth not weigh the sinnes in themselues but he iudgeth of them according to the fatherly kindnesse of God which pardoneth the guiltinesse where yet there was offence Finally he dooth not giue thē ouer to death that God hath restored to life by raising them againe albeit they letted not why they should not haue ben shut out from life There is a sinne vnto death I haue sayd alreadie that sinne is called so whereto there is lefte no hope of forgiuenes But it is demaunded what manner of sinne that is For it must néedes be very gréeuous which God so seuerely punisheth It may be gathered by the course of the text that the fall was not in part as they say nor the transgression of one precept but a generall falling away where by men doo vtterlye estraunge themselues from God For the apostle addeth afterwards that the sonnes of God doo not sinne that is that they forsake not God and giue ouer and imbondage themselues whollye vnto Sathan It is no meruaile if such a fallyng awaye be a deadly sinne For God dooth neuer so depriue his children of the grace of his spirite but that they receiue some sparke of godlynesse Therefore they must néedes be reprobates and giuen ouer vnto death who so fall awaie that they cast away the feare of God If anie aske whether the waie of saluation be shut vp against their repentaunce The answere is readie That séeing they are giuen ouer vnto a reprobate sence and destitute of the holy Ghost they can doe no other thing then runne headlong into worse and adde sinne vnto sinne Further séeing sinne or blasphemie against the Spirit doth continually drawe with it such a falling awaie there is no doubt but it is noted heere But it is asked againe by what markes we may know that the fall of man is deadly For except there were certaine knowledge of that thing the Apostle shuld except in vaine that we must not praie for that kinde of sinne Therefore it shall bée lawfull sometimes to determine whether he be past hope that hath falne or that there be yet place to recouerie I graunt indéed that that is true and it is proued without controuersie by this place But because this cōmeth but seldly to passe god commending the infinit riches of his grace commandeth vs by his example to be merciful the iudgement of eternall death is not rashly to be giuen vppon anie man rather loue dooth incline vs to hope well But if the desperate wickednesse of some men doo appeare vnto vs no otherwise then if the Lord did poynt it out with the finger there is not why we shoulde striue with the iust iudgement of God or desire to be more fauorable then he 17 Euery vnrighteousnesse This place may be expoūded diuersly for if thou resolue it into the contrarie part the sense shall not be amisse thus Albeit all vnrighteousnesse is sinne yet ther is some sin not vnto death Another sense would also likewise agrée Because sinne is all vnrighteousnesse therevppon it followeth that there is some sinne not vnto death Others take All vnrighteousnes for whole vnrighteousnesse as if the Apostle should haue said that the sinne whereof
¶ 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 iudgemeÌ„t 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. â—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 whoÌ„ 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 â— 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. â— 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 â—1 â— 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
alwaies ben the cause of destruction to men because not being contēted with Christ they haue delighted to range beyond the simple doctrine of the gospel 26 These things I haue written vnto you The Apostle doth againe excuse it that he admonisheth them who otherwise had knowledge iudgement And this he doth that they may adioyne the iudgement of the spirite least the admonition be fruitles As if he shuld haue said I doe those things that belong to me but it is of necessitie in the meane time that the spirit of God doe guide you in al things For in vaine shall I beat your eare or rather the aire with the sounde of my voice excepte hée speake within When wée heare that hée hath written of deceyuers let vs alwayes marke that this charge doeth euer lye vppon a good and painefull Pastour not onelye that hée gather together the shéepe but also that hée roote out and driue awaie all rauening Wolues For what shall it auaile to sette abroade the pure voyce of the Gospell if wée winke at the manifest deceites of Sathan Therefore there is not anye man that canne faythfully teach the Church except he binde himselfe to represse errours if he sée anie cast abroade of the deceiuers Where he saith the annointing Which yee haue receiued of him I referre it to Christ 27 Ye haue no neede Iohn had bene to be laughed at as I sayd before if he had broched an vnprofitable doctrine He doth not therefore ascribe vnto them so much knowledge that he denie them to be Christes Schollers He onely signifieth that they are not so ignorant that they should be taught as of things vnknowen and that he did not propound anie thing which the spirit of God did not readily prompt vnto them Therefore mad men doe wickedly abuse this testimonie that they might shutte out of the Church the vse of the outward ministrie Hée saith that the faythfull are taught by the office of the spirite to kéepe those thinges that he deliuereth that they haue no néede to learne them as things vnknowen This he sayth to the ende that he may procure the more account to his doctrine while euerie one findeth his subscription written in his heart with the finger of God But séeing that euerie one vnderstandeth according to the measure of faith that faith in some is small in some meane and in none absolute hence it followeth that no man knoweth so much but that there is yet place to further going forward And then this is another profit of the doctrine that where men hold fast that is méete yet we warn thē and stir them vp that thereby they may haue a greater increase For in that Iohn testifieth that they are taught in all things by the spirit it must not be so generallye taken but restrained to the circumstance of the present place In summe he meneth nothing else but to confirme their faith while he recalleth them to the trial of the spirit who only is a fit examiner approuer of the doctrine while hée sealeth vp the same in our heartes that we may know of a truth that God speaketh For séeing that faith ought to looke vnto God he onely can be a witnesse vnto himselfe that he may perswade our hearts that the procéedeth from him which our eares receiue And that is the meaning of those wordes As it teacheth you and is the truth That is that the spirite is like a seale wherby is witnessed vnto vs the truth of GOD. Where he addeth It is not a lye This pertycular noteth out the other office of the spirit namely that he gouerneth vs by iudgement and discreation least wée bée deceiued with a lye least wée depende vncertaine and in doubt least wée shoulde bée as it were neuer in vncertaine things As he hath taught you continue He had sayd that the spirite remained in them Now he exhorteth that they remaine in his reuealation And he noteth out the manner of the Reuealation Abide saith he in Christ as the spirit hath taught you I know it is commonly otherwise expounded Abide in it that it may note out the annointing But séeing the repetition which by and by foloweth can agrée to none but vnto Christ I doubt not but here also he speaketh of Christ and the course of the Text doth require the same For the Apostle tarryeth in that point that the faythfull would kéepe sure the pure knowledge of Christ and that they striue not anie other waye to rome to God In the meane time he doth cléerely shew that the children of God are lightened of the spirit to no other ende but that they maye knowe Christ But if they shall not decline from thence he setteth forth the fruites of perseueraunce namely that they shall haue assuraunce not to be ashamed at his presence For faith is not a naked cold apprehending of Christ but a liuely effectuall féeling of his power which begetteth assurance Neither indéede could faith otherwise stand out while it is daily assailed with so many tēpests except it did both looke to the cōming of Christ being vpholdē by his power did bring a quiet state to the consciēces Further the nature of cōfidēce is most fitly exprest whē he saith the presence of Christ shal be borne wtout feare for they that securely flatter thēselues in sin turne their back vpon God find peace no where els but in the forgetfulnes of God This is the securitie of the flesh that besotteth men that being turned from God they neither loath sin nor feare death in the mene time they shun the iudgement of Christ but an holy trust disposeth it selfe into the alone sight of God Whereof it is that the godly do chéerfully looke for Christ and feare not to behold him 29 If you know that he is righteous Hée againe procéedeth to exhortations that he may after ioyne them in the whole Epistle to the doctrine By many reasons he proueth that faith must of necessitie be ioyned with an holy and a cleane life The first is that we are spiritually begotten into the similitude of Christ Wherevpon it followeth that no man is begotten of Christ but he that liueth righteously Albeit it is vncertaine whether hée meane Christ or God when he saith that they which work righteousnes are begottē of him Indéede it is an vsuall kind of speaking in the Scriptures that we are begotten of God in Christ but this other also there is an absurditie that they are begotten of Christ who are renewed by his spirit Chap. 3. 1 BEhold what loue the Father hath giuen vs that we should bee called the sonnes of God Therefore the world knoweth vs not because it knoweth not him 2 Beloued nowe wee are the sonnes of God and yet it hath not appeared what wee shall bee But wee knowe that when hee shall appeare wee shall bee lyke vnto him because wee shall see him euen as he is 3 And euerie one that hath this loue
the same thing againe in other wordes that hée sayde before That Christ came to take awaye sinne Hence are two things to be gathered That they can not be accompted for the members of Christ nor anye waye to appertayne to his bodye in whome sinne dooth raigne For wheresoeuer Christ sheweth his power he putteth the Diuell and sinne to flight Which also Iohn addeth immediatelye for the next sentence where he sayeth That they sinne not which are borne of God is the conclusion of those things that went afore The Argument is drawen from repugnaunces as I sayd before because the kingdome of Christ which of necessitie bringeth with it righteousnnesse can not stande together with sinne But I haue alredie touched afore what Not to sinne dooth signifie héere For hée dooth not make the Children of god vtterlye frée from all fault but hée denyeth that they can trulye boaste of this title except such as from their heart indeauour them selues to frame their life vnto the obedience of God Indéede the Pelagians and Puritanes did once abuse this testimonie when they imagined that the faithfull were indued with an Angelicall puritie in this world And in this time certaine of the Anabaptistes haue renued that dotage But whosoeuer dreame of such a perfection doo sufficiently showe what a blockish conscience they haue And these wordes of the Apostle are so farre off from strengthening their errour that they suffice to refute them He sayeth They sinne not which are borne of God Nowe resteth to be séene whether God doo regenerate vs in one moment But it is manifest that regeneration is so begun in vs as the remnaunts of the olde man remayne euen vnto death But if regeneration be not full and perfect it doth frée vs from the bondage of sinne but according to the measure thereof Hence appeareth that it can not be possible but the Children of GOD are burdened with offences and doo daylye sinne inasmuch as they haue yet some remaynder of the olde nature And yet this remayneth sure that the Apostle sayth That this is the ende of regeneration that sinne may be done away and that they therefore lyue iustlye and godlye whosoeuer are borne of GOD because the Spirite of GOD dooth correct the desire of sinning And that the Apostle meaneth by the Seede of GOD. For so the Spirite of God frameth the heartes of the godly vnto right affection that the flesh with his lustes preuayleth not but is kept vnder as béeing tamed vnder a yoke In conclusion the chiefe effects in the elect the Apostle ascribeth to the spirit of God who by his power represseth sinne and doth not suffer it to flourish Neither can he sinne Héere now the Apostle ascendeth higher For he doth plainly testifie that the hearts of the godly are so effectually gouerned by the spirite of God that they followe his direction with an vnchaungeable desire But this is verie far from Popish doctrine The Sorbonistes indéede confesse that the will of man cannot desire that which is right except it bée holpen by the spirit of God but they imagine the motion of the spirit to be such as leaueth vnto vs the frée choice of good euil HeÌ„ce they draw merites because we willingly obeye vnto the grace of the spirit which it was in our power to reiect Finally they define this to bée the onely grace of the spirite that wée be able to will well if we list Iohn sayth farre otherwise in this place for he doth not onely teach that we are able not to sinne but that the motion of the spirit is so effectuall that of necessitie it holdeth vs in a continall obedience of righteousnesse Neither is this the onelye â—lace of Scripture which teacheth that the â—ill is so framed that it cannot bée but right For God testifieth that he giueth a new hart â—o his children and he promiseth that he will â—ause them to walke in his precepts Ezech. â—6 26 Adde moreouer that Iohn doth onely â—each how effectually God worketh in man â—ut he plainely affirmeth that his spirit doth continue his grace in vs to the verie laste breath that inchaungeable perseuerance may be ioyned with newnesse of lyfe Wherefore let vs not with the Schoole men imagine some middle motioÌ„ which is in a mans choice to followe or to refuse but let vs know that our hearts are gouerned of the spirit of God that they may constantlye cleaue to the waie of righteousnesse Further the absurditie which the Schoole men obiect is easily refelled They saie but falsly that by this meanes Will is taken from man For will is of nature but because the corruption of nature bringeth foorth onely euill affections therfore it is of necessitie that the spirit of God doe reforme it whereby it maye incline to goodnesse And againe because men would easily fall from that which is good it is of necessitie that the same spirit continue vnto the end that which he hath begun The answere concerning desert is easie for it is not to be held for an absurd thing if men deserue nothing and yet workes cease not to bée accounted good which procéed from the grace of the spirit because they are voluntarie They haue also reward because they are fréely accounted vnto men as if they were their owne But here ariseth a question whether so soone as anye man is regenerate by the spirit of God godlynesse the feare of God can neuer be extinguished in him For the Apostles words séeme to giue this They that thinke otherwise alleadge the example of Dauid who for a time was so ouerwhelmed with a brutish sencelesnesse that there appeared no sparke to remain in him And moreouer in the 51. Psalm 12. he desireth that it may be restored to him again Whervpon it foloweth that he was depriued of it Yet I doubt not but that séede wherewith God doth regenerate his elect as it is incorruptible so it kéepeth the continuall force I graunt it may be that sometimes it bée as it were strangled as it was in Dauid But yet at what time al godlines séemed to be vtterly put out in him the quicke cole lay hid vnder the ashes Satan indéed goeth about to pluck vp whatsoeuer is of God in the elect but when â—e is most of all let loose the secret roote remaiâ—eth which afterward springeth forth at the â—â—st But Iohn speaketh héere not of one actioÌ„â—s they call it but of the continual course of yeâ—fe Certaine frantike fellowes dreame of I now not what eternall séed in the elect which â—â—y alwaies bring froÌ„ their mothers woÌ„be But to this purpose they doo more then vnfitâ— wrest Iohn his words For he disputeth not â—f eternal election but beginneth at regeneraâ—â—on There are also others twice mad who â—nder this preteÌ„ce wil haue euery thing lawâ—ul to theÌ„ that beleeue because Iohn saith they caÌ„â—ot sin They wil therfore that we folow wtout â—ifference whatsoeuer our affectioÌ„ shal craue â—s so they giue licence to
and therefore set forth to all sleyghtes and Sathan is excéeding cunning to deceiue If wée indure for one day yet a doubtfulnesse créepeth vpon our minds what shall come to passe to morrowe and so we are alwaies doubtfull The Apostle therefore sheweth that wée are strong not in our owne strength but in the power of God Whervpon he gathereth that we can no more be vanquished then god himselfe who hath armed vs to the ende of the world with his owne power And in our spirituall warrefare this cogitation must bée setled in our hearts that we should vtterlye be vndone if we shoulde fight in our owne strength But because that when we doe nothing god confoundeth the enimies the victorie is most certaine 5 They are of the worlde This is no small comfort that they which dare incounter with God in vs are onely strengthened with worldly helpes Further the Apostle vnderstandeth the worlde as Sathan is the Prince of it Together is added another comfort when he saith that the world imbraceth in false Prophets that which it doth acknowledge for their own We sée how great the readinesse of man is to vanitie Therefore false doctrines easilye enter by and by and spread farre and wide The Apostle denyeth that there is cause why wée shoulde therefore bée troubled because there is nothing newe or vnwonted if the world which is whole a lier doe willingly heare a lie 6 Wee are of GOD. Albeit this agréeth vnto all the godly yet properlye it belongeth to the true and faithfull ministers of the Gospell For the Apostle by the assuraunce of the Spirit reioyceth that hée and his fellowes doe sincerely serue GOD and that they haue receyued of him whatsoeuer they deliuer It maye also bée that the false Apostles maye boast themselues of the same as it is theyr manner vnder a masking visour as it were of GOD to deceyue but faithfull teachers differ much from them which speake nothing of thēselues in words that they doe not performe in déede Yet wée must alwayes remēber what cause he handleth héere There was a small number of the godly vnbeléefe almost possessed all things few did truely cleane to the Gospell the greater part was prone to errour Hence came the occasiō of offence which that Iohn might méete withall he biddeth vs be contented with the fewnesse of the faithfull because all the children of God doe giue honour to him and submit themselues to his doctrine For the contrarie member he opposeth immediatlye after that They which are not of God heare not the pure doctrine of the gospell By which words he signifieth that that great multitude to whome the Gospell tasteth not dooe not therefore heare the approued and lawful seruaunts of God because it is a stranger to God himselfe and that therefore nothing is diminished from the authoritie of the Gospel while it is reiected of many But to this doctrine is anexed a profitable admonition that by the obedience of faith we proue our selues to be of God There is nothing more easie then to boast that we are of God and therfore there is nothing amongst men more cōmon As the Papists at this daie do proudly boast that they are the worshippers of God and in the meane time they doo no lesse proudly cast aside the word of God For albeit they counterfait that they beléeue the word of God yet when it comes to the point they haue theyr eares shut But this is the onely testimonie of the feare of God to reuerence his worde And the excuse which many vse to pretēd hath héere no place That they therefore flye from the doctrine of the gospell when it is set forth vnto them because they are not able to iudge For it cannot be but the hée know God in his worde whosoeuer feareth him and obeyeth him from his heart If anie obiect that many of the elect doe not by and by come to the fayth yea that they doe verie frowardlye kicke against it at the first I answere that at that time they are not in our iudgement to bée taken for GODS children But this is a marke of one that is a reprobate when hée doeth obstinatly reiect the truth It is also to bée noted by the waye that that Hearing whereof the Apostle maketh mention is vnderstoode of the inwarde and earnest hearing of the heart which standeth in faith In this wee knowe The Relatiue In this contayneth the two members afore as it hée should saye that thereby truth is knowen from falsehoode because some speake from God some of the worlde And whereas by the Spirit of truth and errour some thinke that the hearers are noted as if he shoulde saie that they which giue themselues to bée seduced of the deceiuers are borne to errour and haue in them the séede of lying and that they which consent vnto the worde of GOD are shewed by this testimonie to be true I doe not allowe of it For when the Apostle héere taketh a Metonimia of the Spirite for the teachers and Prophettes I take it that he meaneth nothing else then that the tryall of the Doctrine is to bée reduced to these two whether it bée of God or of the worlde Yet in so speaking hée séemes to say nothing For it will bée easie for euerye one to except that hée speaketh not but from God So at this daye the Papistes boast with an emperiall pride that all their deuyses are the Oracles of the Spirite Nor so much as Mahomet but hée giueth out that hée receiued his dotages from no other wher but from Heauen And also the Aegyptians forged that those stinking dotages wherewith they besotted themselues and others were reuealed vnto them from Heauen But I answere that we haue the worde of God which before all things we must aske coūsel at Therefore when deceiuable Spirites pretend the name of God it is good to search by the Scriptures whether the matter be so or not So that we adde a godly indeauour with humilitie and modestie the Spirit of discreation will bée present which maye expound himselfe speaking in the Scriptures as a faythfull interpreter 7 Beloued let vs loue one another because loue is of God and euerie one that loueth is borne of God and knoweth God 8 He that loueth not knoweth not God because God is loue 9 In this appeared the loue of God to vs ward because he sent his onely begotten sonne into the worlde that wee might liue by him 10 In this is loue not that wee loued God but that he loued vs and sent his sonne a redemption for our sinnes 7 HE cōmeth again to the exhortatiō which he handleth almost in all this Epistle We said it was mixed with the doctrine of faith and exhortation to loue Hée so continueth in two heads that from one he goeth immediatlye to the other When he commendeth mutuall loue he doeth not meane that wée haue done al our dutie if we loue our friends againe because they loue
the Lawe which shall stronglye resist the world 4 This is the victorie Because hée sayd that all they which are borne of God doe ouercome the worlde Hée expresseth also the meane to ouercome For it might bée as yet demaunded whence is the victorie Therefore hée placed the victorie of the whole world in faith An excellent place because although Sathan doe dayly giue harde and fearefull assaultes the spirite of God pronouncing that we are without daunger doeth encourage vs to striue stoutly séeing feare is taken awaie And the time past is of more force then the present or the time to come For he saith that he hath ouercome that wée may bée euen so assured as though the enimie were now put to flight It is true indéede that our warrefare lasteth all our lyfe that wee haue daylye conflictes yea that wée haue euerie moment newe and sundrie battails on euerie side with the enimie but because God doth not arme vs onely for one day and faith also is not for one daye but a continuall worke of the holy Ghost Wée are nowe no other wayes conquerours then if wée had giuen the ouerthrow in the battaile Neither yet doeth this trust bring retchlesnesse but that we bée alwayes carefully bent vnto the battaile For the Lord biddeth his to be assured in such sort that yet he wil not haue them carelesse Yea rather he doeth therefore saye that they haue ouercome to the intent that they might fight the more couragiously and more stoutly The name of the world is héere taken largely for it comprehendeth whatsoeuer is contrarie to the spirite of God So the wickednesse of our nature is parte of the world all lusts all the sleightes of Sathan and finally whatsoeuer doeth drawe vs from God In so plentifull a band of men a great waight of the battaile lyeth vpon vs and we should euen nowe before the conflict be ouercome and daily to be ouercommed an hundreth times but that God did promise vs the victorie But GOD on this condition doeth exhort vs to the conflicte that first hée promiseth the victorie But as this promise doth arme vs continuallye with the inuincible power of God so on the contrarie parte it bringeth to nothing the strength of men Neither indeed doth the Apostle héere teach the God doth onely helpe vs that being aided by his help we may be able to resist but he placeth the victorie in faith onely And faith receiueth froÌ„ another whereby it maye ouercome Therfore they take from God the which is due vnto him which ascribe the victorie to their owne strength 5 Who is he that ouercommeth the world A reason of the former sentence namely that we therefore ouercome by faith because wée borrowe strength of Christ As also Paule sayeth I canne doe all thinges in him which dooth strengthen mée Phil. 4.13 Therfore hée in fine shall ouercome the diuell and the worlde neyther shall hée yéelde vnto his owne flesh who mistrusting himselfe shall leane vppon the onelye strength of Christ For by the name of faith hée vnderstandeth a liuelye taking holde of Christ which doth applie his strength and office vnto vs. 6 This is hee which came by water and bloud Iesus Christ not in water onely but in water and bloud And it is the Spirite that beareth witnesse for as much as the Spirite is truth 7 For there are three which beare witnesse in Heauen the Father the Worde and the holie Ghost and these three are one 8 And there are three which beare witnesse in Earth the Spirite Water and Bloud and these three argee in one 9 If wee receiue the witnesse of men the witnesse of God is greater because this is the witnesse of God which he hath witnessed of his sonne 6 THis is hee which came That our faith maye rest safely in Christ hée sayth that the whole substaunce of the shaddowes of the Lawe doe consist in him Neither indéede doe I doubte but that hée dooeth allude to the olde rites of the Lawe in the wordes of Water and Bloud Further the comparison hath this purpose not onely that we doe knowe that the lawe of Moses is done awaie by the comming of Christ But that we should séeke in him the fulfilling of those thinges which the ceremonies in times past did signifie And although there were manye figures yet the Apostle doeth note vnder these two the whole perfection of holynesse and ryghteousnesse For all vncleanenesse was washed awaye with water that men should not come vnto God but pure and cleane In Bloud was the purging and pledge of a full reconciliation with God But the lawe did onely shaddowe by outward signes that which was to be performed soundly and indéed by the Messia Therfore Iohn doth fitly prooue that Iesus is the annoynted of the Lorde promised before because he hath brought with him wherewith hée maye sanctifie vs in all pointes And trulye touching the bloud wherewith Christ hath pacified GOD there is no doubt but it may bée demaunded howe he came by water For it is not probable that this is referred to Baptisme Truly I thinke that Iohn doth héere expresse the fruit and effect of that thing which he declareth in the historie of his Gospell For whereas there hée sayth that water and bloud did issue out of the side of Christ no doubt it is to bée accounted for a myracle I doe knowe that some such thing doth naturally come vnto the dead but it came to passe by the determinate counsaile of God that the side of Christ shoulde be a fountaine of bloud and water that the faithfull might knowe that true cleannesse whereof the olde Baptismes were figures is assured vnto theÌ„ in him that they might knowe also that it is fulfilled which all the sprinklings of bloud did in times past promise Wherefore this short diuision hath an excellent grace because it sheweth briefly whereto the olde ceremonies did chiefly indeauour to wit that men béeing purged from defilings and frâ—â—d from all offences might haue God mercifull and might bée consecrated vnto him Furthermore that the truth was shewed in Christ because the lawe had nothing but the visible shaddowes Of which thing wée haue spoken more in the 9. and 10. Chapter to the Hebrewes It is the Spirite that beareth witnesse In this member he sheweth howe the faithfull may féele that strength of Christ namely because the Spirit doth certifie them and least their faith should wauer he addeth that the full and sound assuraunce doth consist in the witnesse of the Spirit For the Spirite is called truth because the authoritie therof is vndoubted and ought sufficiently to content vs. 7 There are three in heauen All this hath bene left out by some Hierome thinketh that that was done of malice rather then of error and truely of the Latines onely But séeing that neither indéede the Gréeke copies doe agrée betwéen theÌ„selues I dare scarce affirme any thing yet because the the text doth run very well if this part
be added I sée that it is had in the best and most allowed copies I doo willingly receiue it the sence shal be the god to the end he may more plentifully confirme our faith in Christ doth by a thrée fold means witnesse that we must rest in him For as our faith doth acknowledge three persons in one being of God so it is called vnto Christ by so many means that it may rest it selfe in him Whereas he saith that thrée are one it is not referred vnto the beeing but rather vnto the consent As if he should saye that the Father and his euerlasting worde and the Spirite doe with one consent equallye approue Christ Therefore some bookes haue Eis En that is Into one But although thou readest En Eisen that is Are one as it is in other Copies yet there is no doubt but that the Father the Word and the Spirite are sayd to be one in the selfe same sence in which afterwards Bloud Water and the Spirite But whereas the Spirite which is one witnesse is twice rehearsed the repetition séemeth to be vnfit I answere Seing he doth witnesse diuersly of Christ that a double place of witnessing is fitlye giuen vnto him For the Father with his euerlasting wisedome and the Spirite doeth pronounce from heauen as by his absolute power that Iesus is Christ Therefore in the place the onely maiestie of his diuinitie is to be considered of vs and bicause the spirit dwelling in our harts is the earnest pledge and seale to seale vp that decrée by this meanes he speaketh againe in earth by his grace But because it may be that all men will not receiue this reading I will so expound those words that follow as if the Apostle had named these only witnesses on earth 8 Are three He applyeth nowe that sentence of water and bloud to his purpose namely that they haue no excuse which refuse Christ forasmuch as he hath prooued with sufficient strong and plaine witnesses that it is he which was promised long before For bloud and water séeing that they are pledges and effects of saluation brought by him doo truly witnesse that he is sent of God Further the Holy Ghost is added as a third witnesse whome notwithstanding hath the first place because otherwise water and bloude shoulde haue issued without profit For it is he which doth seale vp in our hearts the witnesse of water and bloud it is he which bringeth to passe by his power that the fruite of the death of Christ dooth come vnto vs yea rather that bloud being shed for our redemption dooth pearce euen vnto our soules or that I may speake all in one worde it causeth that Christ with all his benefits is ours So Paule Rom. 1.4 After that he had sayd that Christ was shewed to bée the sonne of God by the power of his resurrection doeth immediatly adde by the sanctifieng of the Spirite Because whatsoeuer tokens of the heauenly glorie doeth shine in Christ they shoulde bée neuer the lesse darke vnto vs and should bée farre from our sight vnlesse the spirite did open vnto vs the eyes of faith Now the readers doo vnderstand why Iohn hath brought the spirite as witnesse with water bloud namely because it is the proper office of the Spirite to make cleane our consciences by the bloude of Christ and to cause that the cleansing brought by him is effectuall in vs. Of which thing ther is something spoken in the beginning of the first Epistle of Peter chap. 1. verse 22. where Peter vseth almost the same speach to wit that the holy Ghost dooeth purge our soules by the sprinkeling of the bloud of Christ But by these words we may gather that faith dooth not take holde of Christ bare or naked but with all his quickening power For what profite were it that Christ was sent into the earth vnlesse he had pacified God by the sacrifice of his death vnlesse the office of cleansing had bene inioyned him of his father yet it may be obiected that the distinction is superfluous which is héere set downe because Christ by putting awaye sinne hath made vs cleane Therefore the Apostle nameth one thing twice I graunt indéede that in the putting awaye of sinne there is also included a washing Therefore I haue not set a difference of water and bloud as though they wer diuers things But if euery one of vs doo weigh his owne weakenesse he shall easelye acknowledge that bloud is not in vaine or without cause discerned from water Further as it hath bene alreadie saide the Apostle alludeth vnto the Rytes of the Lawe But God did in times paste institute not onely Sacrifice but also washings because of the weaknesse of man The Apostle woulde plainelye expresse that the truth of both parts was offered vs in Christ By which reason he sayde a little before Not in water onely For hee dooth signifie that not onelye some parte of our saluation is founde in Christ but also all partes full so that nothing more is to be sought otherwhere 9 If the witnesse of men He reasoneth from the lesse to the greater howe vnthankfull men are if they refuse Christ approued from heauen so as he hath said For if in mens affaires we doo rest in the wordes of men which can lye and deceiue how vnséemly shall it be that God hath losse credit with vs in his owne matters wherein he is the cheefe Iudge Therefore onely iniquitie doth let that we receiue not Christ when as hée giueth creditte to his power by a lawfull proofe Further he calleth the witnesse of God not onely that which the Spirite dooth giue into our harts but that also which we haue from water bloud For that power of purging and putting away sinne was not earthly but heauenly Wherefore the bloud of Christ is not to be estéemed after the common manner of men but we must rather respect the purpose of God wherein it was ordained to put awaye sinne and that heauenlye power which hath flowed from thence Further this is the witnesse of God which he hath testified of his sonne 10 He that beleeueth on the sonne of God hath the witnesse in himselfe Hee that beleeueth not God hath made him a lyer because he beleeued not the witnesse which god hath testified of his sonne 11 And this is the witnes that God hath giuen vs eternall life And this life is in his sonne 12 He that hath the sonne hath life He that hath not the sonne of God hath not life 10 THis is the witnesse The note Oti doth not note heere a cause but is onely taken in the way of exposition For after that the Apostle had taught that God doth deserue much more credite then men now he addeth that we can giue no creditte vnto God but by beléeuing in Christ because God dooth set him onely before vs and dooth stay vs in him Hence he gathereth that we doo beléeue in Christ safely and with quiet
theÌ„ is conuenient wee approache not to Heauen but rather bee ouerwhelmed in manifolde incomberaunces He therefore calleth theÌ„ wandryng Starres because thei dazle the eyes with a vanishyng shew of light 14 And Enoch the seuenth from Adam did before Prophesie of them saiyng Behold the Lorde commeth with thousandes of his Sainctes 15 That he might giue Iudgement against all men and might rebuke al the vngodly amoÌ„g them of all their wicked deedes which thei haue vngodly committed and of all their cruel speakinges which wicked men haue spoken against God 16 These are murmurers complainers walking after their owne lusts and their mouth speaketh proude thynges hauyng mens persons in admiration for aduauntage ANd before I thinke rather that this Prophesie was not written then taken out of the Apochripha Bookes For it maie bee that thei of olde tyme did commende this saiyng to their posteritie as a thing worthie the remembryng If a man aske seyng there bee many like saiynges euery where in the Scriptures why he did not cite this testimonie written out of some one of the Prophets the aunswere is readie that he would repeate from the furthest antiquitie what the Spirite hath pronounced of them And this is the meanyng of the wordes For he saith by name the seuenth from Adam that he maie commende the antiquitie of the Prophesie namely that it hath beene alreadie in the former worlde And whereas I haue said that this Prophesie was knowne vnto the Iewes by reporte if any man thinke other waies I doe not striue as neither of the Epistle also whether it bee Iudes or some other mans Onely I followe that whiche is likely in thynges doubtfull Behold the Lorde came The tyme past is put for the tyme to come after the maner of the Prophets He saieth that he shal come with thousands of Sainctes vnder whiche wordes he noteth as wel the faithfull as the Angels For both shall set forth the tribunall seate of Christ when he shall come doune to iudge the worlde He saith thousandes euen as Daniell also 7.10 doeth saie millions of Angells least that the multitude of the vngodly should as a ragyng Sea carrie awaie the children of God whilest thei thinke that it will come to passe that the Lorde will at length gather his together of whiche parte dwellyng in heauen is now hidden from our eyes and parte lieth hidden vnder a great heape of chaffe But the punishement that hangeth ouer the reprobate ought to staie the electe in feare and watchfulnesse He speaketh of deedes and woordes because these corrupters did not onely muche hurt by their wicked life but by their lewde and vncleane speech And he calleth them hard speeches for the shamelesse boldnesse wherewith beyng puffed vp thei doe malepertly thrust in them selues 16 These are murmurers Because thei flatter them selues in wicked affections thei are withall harde and frowarde thâ—t thei are neuer satisfied hence it commeth that thei alwaies murmur and complaine although good men doe beare themselues kindly towardes them He nippeth their proude speakyng because thei boast them selues proudly But in the meane while he sheweth that thei are of a vile disposition because thei slauishly abase them selues for aduauntage And this vneuen dealing is commonly seen in such varlets Where there is no man whiche maie staie their Pride or there is no respect whiche maie let it their Pride is intollerable thei chalenge any thing vnto themselues so imperiously But thei vilely flatter those whoÌ„ thei flatter or of whom thei hope for some gaine He taketh persons for the outward greatnesse or power 17 But ye beloued remember the wordes which were spoken before by the Apostles of our Lorde Iesus Christ to wit 18 That thei told you that ther should be mockers in the last tyme whiche should walk after the lustes of their owne vngodlinesse 19 Those are thei which seperate them selues fleshly not hauyng the Spirit BVt ye Now he setteth the warnynges of the Apostles whiche were freshe in memorie after the auncient Prophesie This worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is remember it maketh no greate matter whether you reade it in the Indicatiue moode or in the Imperatiue moode For the sence remaineth one that thei which are armed ought not to bee astonished with the Prophesie whiche he citeth He vnderstandeth the last tyme wherein the state of the Church beyng renued doeth receiue a setled condition to the ende of the worlde And it began from the first commyng of Christ He calleth them Mockers after the maner of the Scripture whiche beeyng dronken with a wicked and prophane contempt of God doe breake out into a beastly despising of his power so that no ReligioÌ„ doth keepe them any more in their duetie because no feare of the iudgement to come no hope of eternall life doeth stick in their myndes As now a daies the worlde doeth euery where swarme with hauing no God but their owne bellie Epicures which despise God who quite castyng a side all reuerence do furiously scoffe the whole doctrine of godlinesse as a tale 19 Whiche seperate Many Greeke Copies haue a Participle absolute Others add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but almost in the same sence For he vnderstandeth that thei make a departure from the Church because thei can not beare the yoke of discipline as whiche beyng giuen to the flesh doe abhorre a spirituall life The fleshe here is set against the Spirite that is the grace of regeneration and therefore it doeth signifie an euill disposition suche as is in men not yet borne a newe For in this nature whiche goeth out of kinde whiche we draw from Adam is nothing but a grosse and earthly thyng that no parte of vs doeth aspire vnto God till we be renued with his spirite 20 But ye beloued edifiyng your selues in your moste holy faithe praiyng in the holy Ghost 21 Keepe your selues in the loue of God looking for the mercie of our Lorde Iesus Christ vnto eternall life 22 And haue mercie on some putting difference 23 And others saue through feare pullyng them out of the fire hatyng also the garment spotted by the flesh 24 Now to hym that is able to keepe you free from sinne and to present you faultlesse before the presence of his glorie with ioye 25 To God onely wise our Sauiour bee glorie and maiestie and dominion and power now and for euer amen BVt ye c. 20 He sheweth the waie whereby thei may ouerturne all the engines of Sathan to wit hauyng loue so ioyned with faith as though thei did watche in a Holde vntill the commyng of Christ But as he is much and vsuall in borrowed spéeches so here also he hath his maner of speeche whiche must breefly bee noted He commaundeth in the first place that thei builde themselues in faithe Whereby he signifieth that the fouÌ„dation of faith must be helde fast but that the first instruction is not sufficient vnlesse thei striue daily to goe forwarde whiche haue alreadie laied the
foundation in a right faith He calleth their faithe moste holy that thei maie rest soundly vppon it and leanyng vnto the strength thereof maie neuer wauer But for as muche as the whole perfection of man doeth consist in faith it seemeth to be an vnseemely thyng that he biddeth to builde an other buildyng as though faith did onely begin a man The Apostle aunswereth this question when he addeth by and by that men are builded vpon faithe loue being ioyned withall Vnleast it may be that some man had rather take it thus that men are builded in faithe so farre as thei profite therein And truely they daily goyng forwarde in faithe doe cause that it riseth into a full buildyng By this meanes the Apostle would teach that we must growe in faithe that wee must bee earnest in praier and that wee must holde fast our callyng in loue Praiyng in the Spirite This is the waie of continuance if wee bee instructed with the power of God Therefore as often as wee speake of the constantnesse of faithe we muste flie vnto praier And because we commonly praie slaighlie he addeth in the Spirite as if he should saie that there is so greate slacknesse and so greate coldnesse of our fleshe that none can praie a right vnlesse he bee stirred vp with the Spirite of God that wee are so readie to mistruste and fearfulnesse that no man dareth call God Father except the same Spirite doe teache hym For frō hence commeth carefulnesse hence heate andearnestnesse hēce chearfulnesse hence hope of obtainyng hence finally come those vnspeakable gronynges of whiche Paule speaketh Rom. 8. Therefore Iude teacheth not without cause that no man can praie as he ought except the Spirite bee his guide 21 Keepe your selues in Loue. He placeth Loue as the keeper and guide of our life not that he maie set it against the grace of God but because this is the right course of our callyng if we goe forward in Loue. And because many thynges doe intice vs to backsliding that it is hard to keepe our selues sounde vnto God vnto the ende he recalleth the faithfull vnto the laste daie For the verie waityng for that daie ought to staie vs vp that wee neuer fainte Otherwaies wee muste needes quaile euerie moment And it is to bee noted that he will not haue vs to hope for eternall life but from the mercie of Christe For he shall so bee our Iudge that he holdeth the free benefite of Redemption purchased by hym as a rule to iudge by 22 And haue compassion on some He ioyneth an other exhortation how the faithfull ought to behaue them selues in correctyng their brethren that thei maie bryng them vnto the Lorde And he teacheth that thei are diuerslie to bee dealt with to wit euery manne accordyng to his disposition For towardes the gentle and suche as are willyng to be taught wee must vse gentlenesse Others are more hard therefore to be brought vnder with feare This is the puttyng of a difference whiche he spake of The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is puttyng difference I knowe not why Erasmus should rather chuse to translate it Passiuelie seyng it is doubtfull and the Actiue signification doeth farre better agree with the text Therefore the somme is that if wee will prouide for the safetie of them that do fall We must consider the inclination of euery manne that thei whiche are gentle and tractable bee gently called backe into the waie as worthie of compassion but if any be stubberne let hym bee corrected more sharpely And because sharpenesse is almoste hurtfull he excuseth it by the necessitie because thei cannot otherwaies bee preserued whiche dooe not followe good counsailes of their owne accorde Further he vseth an excellent borowed speeche For where there is no daunger of burnyng wee doubte not with violence to pull hym whom we desire to haue safe neither in deede were it inough to beeken with their finger or gentely to reache out the hande So also their safetie is to bee prouided for whiche would not come vnto God vnleast thei were hardly drawne The old interpretation doeth farre differ whiche readyng is yet found in many Greeke copies Reprooue theim that are iudged saith the old interpreter But that former sence dooeth better agree and in my iudgemente it is true and naturall The woorde to keepe is translated vnto menne not that thei are authours of safetie but Ministers 23 Hatyng This place whiche otherwaies dooeth seeme darcke shall haue no hardnesse the borowed speeche beyng wel expounded He willeth that the faithfull doe not onely take heede of the touchyng of vices But that no infection doe fasten vpon them he teacheth that whatsoeuer is nere and alied be auoided As if we speake of in chastitie wee will saie that all prouocations to luste muste bee taken awaie That shal bee yet made more plaine if the speeche bee made full to wit that we hate not onely the fleshe but the garmēt which is defiled with the touching of it For this note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. and serueth to amplification Therefore he doeth not so muche permitt euill to bee nourished by sufferaunce that rather he bideth all preparations and all additions as thei call them to be cutte of 24 And to hym that is able to keepe He shutteth vp his Epistle with the praise of God in whiche he sheweth that our exhortations can dooe nothyng neither our endeuours except the effecte proceede frō the power of God Some copies haue Them whiche readyng if wee receiue the sence shal bee in deede it is your parte to endeuour that thei maie be safe but it pertaineth to God onely to performe the same Yet the other readyng pleaseth me better in whiche also there is an alludyng vnto the former sentence For after that he hath exhorted the faithfull to saue that whiche was lost to the ende that thei might knowe that al endeuours will be to none effecte excepte God woorke He doeth in deede witnesse that thei can not otherwise bee saued then by the power of God Albeeit in this laste parte there is an other Verbe that is to saie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche soundeth to keepe So he should haue respect to that former member where he saied Saue or Keepe your selues FINIS An Epistle of M. Ihon Caluin containyng diuers necessarie poinctes of knowledge tendyng to constancie in the truthe in the tyme of affliction written to a Freend Caluin N.S.D. To certaine controuersies of godly Bretheren THE calamitie of the Church N. doeth not a little greeue vs but because God doeth now seeme to loose the races of Sathan and the wicked that he maie exercize those that bee his we must paciently beare our estate In the meane tyme he is to be intreated that for his mercies sake he will spare the weaknesse of his tender and little flocke But who so thinketh that it goeth miserablie with the Churche so often as it is assailed with the furie or cruell