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.

To the Worshipfull my very good freend Maister VVil∣liam 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 Congregati∣on,* 1.1 W. H. wisheth plentie of those blessynges whiche haue pro∣mises of this life and the life to come.

IN the often consideration (right deare in the Lord) of the righteousa 1.2 iudgemēt of GOD, against all the sonnes of men, with the in∣finite ouerflowinges of allb 1.3 guiltinesse before hym, the many assaultes ofc 1.4 Sathan, and daungerous inticements of our ownd 1.5 harts into the waie of euill, thee 1.6 fearcenesse of the Lordes wrathe for sinne, and our owne vt∣terf 1.7 inabilitie to stande in his sight, whiche causeth that the hartes of manyg 1.8 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 har∣tie desire to be assured of the waie of safetie, with what soeuer belongeth to the right ap∣plication and continuance of the same. Wherein as the Lorde hath made knowne the riches of his owne freeh 1.9 loue towardes his, the head and alone fountaine of all eter∣nall safetie vnto his elect, so is it also plaine that by no other way or meane we haue at∣tained vnto the free gift of grace, and full reconcilement with the Lorde, then by the mediation of thei 1.10 sonne of God in our owne fleshe. For all the counsell,k 1.11 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 Lordesl 1.12 elect, who in the power of an effectuallm 1.13 faithe alone receiue the fauour of the Lorde with appli∣cation of the promises of his grace: so in the like power vnto hymself, alwaies rulyng where he is had, prouidyng cheefly for the

n 1.14 honor of his name with a ioyned care for the good of his Churche,o 1.15 and woorking a newnesse of the wholep 1.16 man, doeth onely seale vnto the soules of the Sainctes of God the assuraunce of their good estate with the Lord. Forq 1.17 whosoeuer by an effectuall cal∣lyng is grafted into the Sonne of God, and made a member of that bodie whereof Ie∣sus Christ is the head, is one with hym in ther 1.18 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 dispen∣sation of his grace, thei are freely giuen vn∣to all his elect, and are assured vnto them by a most effectuall witnesse, euen the Spi∣rite of adoption and grace, by whō he dwel∣leth 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 sea∣leth vp. And as he hath appeared for vs as 1.19 King at 1.20 Priest and av 1.21 Prophet, so the great kindnesse of the Lord, is seuerally ap∣plied 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 shala 1.22 neuer fade or de∣caie, 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,* 1.23 who is sancti∣fied 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 a∣waie, 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 soe∣uer, 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 ap∣pertaineth to their peace for euermore.

And as he alone among all the Prophets

of the Lorde,* 1.24 hath infinitly opened the will of God, and as in him is al fulnesse of diuine wisedome,* 1.25 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 con∣sciences of men.* 1.26

In all whiche as the Lorde Iesus hath troden the Winepresse alone,* 1.27 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.* 1.28 And as who so hath not the Spirite of Christ is none of his,* 1.29 whereby is seuered the states of men, so the same Spirite is discer∣ned

by his effectes, whiche because in this case thei are of two sortes, it shall be profita∣ble in a worde to weigh them a parte, that in the effectuall triall of the same, the chil∣dren of God maie in a sounde experience of the power of Christ in their owne soules, bee cheared vnto constancie in euery good due∣tie against Sathan and men: and the vaine dissemblers, Heretiques, tyme seruers, Epi∣cures, and carnall Gospellers, with the like, who swarme euery where, maie (if thei had eyes to see) perceiue their iust cause to re∣turne, 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 righ∣teousnesse of Christ,* 1.30 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:* 1.31 Because ye are Sonnes, God hath sent the Spirit of his Sonne into your har∣tes, 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 per∣petuall in his Sonne (For whom he loueth,* 1.32 he loueth them to the ende) and working in vs an effectuall callyng,* 1.33 which with God is without repentaunce,* 1.34 it sealeth vnto vs the truthe of a sure election, and so conse∣quently, that there is no feare of fallyng a∣waie, 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,* 1.35 cau∣seth a true hatred and continual diying vn∣to sinne, and daiely quickeneth vnto the o∣bedience of the Lorde, chaungeth the natu∣rall disposition of the whole soule and body, and frameth it to the will of God,* 1.36 and wor∣keth a feruent loue aboue all thynges vnto the Lord, and to those that be his, with cō∣tinuall callyng vpon his name according to his wil. And these effectes as thei are pecu∣lier to the Spirite of Christ, and haue not been, in a right purpose (namely for the glo∣rie of God and the good of his in any other then in the Sainctes of God, so in whom soe∣uer these effectes are founde, though with

much weakenesse,* 1.37 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,* 1.38 because the giftes and cal∣lynges of God are without repentance. And if it bee obiected that wee haue felt the fa∣uour 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 ne∣uer chaungeth his owne purpose, but what soeuer he hath purposed shall stand,* 1.39 and his

counsell shall take effect, whatsoeuer lets be against it. Wherevpon we maie rightly ga∣ther, that who soeuer hath a certaine testi∣monie 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,* 1.40 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 misli∣ked, 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 as∣suraunce of the vndoubted fauour of the Lorde, and of saluation, seeyng all men are sinners: not onely in that euery man is cor∣rupted by nature, but that the corrupt na∣ture of man doth daily bryng forth effectes accordyng to the same, mouynges, prouoca∣tions, 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 be∣tweene 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 A∣postle commaundeth such as feare God, that sinne doe not raigne in them,* 1.41 that is, haue power to leade thē with delight in the waie of euill. And of the other he saieth by his owne example:* 1.42 That that I would not do,

that I doe: yet not I, but sinne that dwel∣leth in me. Where he meaneth by sinne, the remnaunces of corruption whiche yet were sinne, albeit he laboured against it, and was so farre from taking delight therein, that he euen groned vnder the burden thereof,* 1.43 sai∣yng. O wretched man that I am, who shal deliuer me from this bodie of death?

But who seeth not, that fewe there are, who striue to giue obediēce vnto the Lord, and to shew forth the effectual cognizaunce and badge whose people thei be, by true re∣generation, and sincere loue to the brethe∣ren? Infinite in deede are the thousandes of men, who beare an outward face to the Go∣spell of Christ, that yet doe wholly prophane them selues in the obedience of sinne, not knowyng, or not regardyng,* 1.44 that iustificati∣on, and sanctification are inseperable com∣panions, who can not bee sondred or put a∣parte. Yet the olde complaint of the Pro∣phet is in vse at this daie, that men seeme to saie in their hartes:* 1.45 Wee haue made a couenaunt with death, and with hell are wee at a greement, though a scourge run ouer, and passe through, it shall not come at vs: for we haue made falshood our re∣fuge,

and vnder vanitie are we hidd.

Moises commaunded the Israelites care∣fully to auoide the roote of bitternesse,* 1.46 and sheweth what it is and the daunger there∣of, that is, an harte hardened at the iudge∣mentes of the Lorde, and saiyng: Tushe I shall haue peace although I walke accor∣ding to the stubbornnesse of myne owne harte. The Lorde saieth Moises will not be mercifull to suche a soule. &c.

And who maie not see the many, yea in∣finite thousandes of suche as haue in their profession succeeded Esawe, as prophane as he,* 1.47 who contemned and solde his birthright for one messe of meate, but thei thinke thei shall safely retourne in conuenient tyme, yet thei are greatly deceiued:* 1.48 Esawe thought not his birthright worth a strawe if he pe∣rished with hunger, that is, except it might serue hym in this life. These contemne the truth of Gods word, the honor of his name, and care of true obedience vnto his will, in regarde of their pleasure or profite the least that maie.* 1.49 Esawe founde no place to repen∣taunce, although he sought the blessing with teares: and who can assure them that their portion wil not be as his. For howsoeuer thei

outwardly pretende to agree with vs in one and the same truthe of God, yet we continu∣ally see to our intollerable greefe, how in the practize of their life, thei runne headlong to all prophannesse, cast the glorious power of the worde of God (whiche should continual∣ly bynde them to the obedience of his will) out of their sight,* 1.50 whilest thei accompt more of gaine then of Godlinesse, and wallowe in their vaine pleasures and fleshly delightes, as is infinitly seen at this daie. Who maketh not a tushe in his owne soule, to giue obediēce to the Lorde in all the actions of his life? If outwardly to bragge that we are children of the righteous, to glorie in our titles,* 1.51 if not rightly to accompt of the excellencie of our high callyng with God, if to be hardly dra∣wen to any good waie, and to goe swiftly to the waie of sinne, if our filthie gaine though but in a vile thyng, or beastly delightes, bee of force to carie vs against the obedience of the will of God, bee to holde an estate with Esawe as it is in deede, if onely thei haue sealed vnto them the fauour of the Lorde, who by the power of the Spirite of Christ, are chaunged in their whole beeyng, and cherefully led in the obedience of the wil of

God, then is there iust cause, that all car∣nall Gospellers, Libertines, carelesse profes∣sors and prophane men, should intollerably feare before the anger of the Lord. And al∣though thei be infinitly drunken with this vile conceapt, that so thei bee no Papistes, whiche vncleane beastes in deede remaine in their sinnes, so thei professe the Gospell, a∣lowe of the truthe and doctrine thereof as common men doe, in all thynges that touch not themselues, that for the rest, God is mer∣cifull, and thei shall doe well enough howsoe∣uer thei liue: yet let them remēber alwaies the example of Esawe. He though not the excellencie of Gods callyng to be as it was, in the tyme of his vanitie, nor yet doe thei. He wept for a blessing, and it maie be some of them would gladly be saued: But true re∣pentaunce,* 1.52 the waie whereby it is had, was farre from him, and who shall promise it vn∣to them? It maie bee, if the Lorde doe not conuert them, thei maie haue suche a re∣pentaunce as Judas had, a sight of the righ∣teous iudgementes of GOD and their owne sinne: but suche a power in their owne sou∣les, as maie soundly applie the free promises of God in Christ, and his whole righteous∣nesse

vnto them selues, it is onely from the Lorde, and resteth not in the power of any childe of man, as maie well be seen in Esaw, who is saide to haue founde no place to re∣pentance, though he sought the blessing with teares.

Againe, seing the Lorde maketh it kno∣wen in some acceptable measure, who doe rightly profite in the profession of his name vnto the assuraunce of his grace & free dis∣charge from al daunger in the daie to come. As doeth appeare in the visitation of the greate Citie spoken of in Ezekiel. 9.4. com∣maundyng that all thei onely shall be sealed to a sure escape, that mourne & crie for the wickednesse of men: How shall these impure Macheuilles, Atheistes, Papistes, Li∣bertines, beastly professors, and carnall Go∣spellers be put in hope of the fauour of God, who are so farre of from mournyng in their owne soules for the euilles of men, that their owne life is nothyng els, but a Sea of sinne, and daiely proceedyng in continuall trans∣gression against the Lorde. And albeit it is moste true, that whom the Lorde of glo∣rie hath called from the death of sinne to the life of righteousnesse, and caused that they walke not as thei did before,* 1.53 seueryng his

people from the curse of the worlde, and the vsuall waies of men, yet very fewe there are found, that make conscience of any chaunge in them selues into those waies whiche bee accordyng to the Lorde. And though it be infinitely vrged vnto the myndes of men, that who soeuer is in Christ is a newe crea∣ture,* 1.54 that is, begunne to be chaunged in his whole soule and bodie, from corruption and sinne to the light and willing obedience of the will of God: Yet who maie not see that the most wilfully ignoraunt of this waie, and that it is true in experience, that the Prophet saieth, that, who so withdraweth himself frō euill must be spoiled. For where are not thei held commonly for the best mē, that beare an outwarde face to the Gospell, while their liues are moste full of euill, that sticke at nothing, but at that which is good. Who sweare, lye, and commit all abhomina∣tions, and yet saie thei are good Christians, and of many it is saide of them, that, thei are very good Protestants. But who so ca∣reth in all his life, to yeeld vnto the Lorde the fruites of an acceptable obedience from the grounde of a pure harte, and to square his thoughts, words & works after the rule of the worde of God, is made a praie to the

rest. And beyng accompted as the skumme of the worlde, is set forthe to the shame and reproche of all men, whose vnbridled lippes and bloudie handes doe besoyle and waste them from daie to daie: So that the poore Sainctes of the Lorde,* 1.55 maie still renewe the song of the Churche in Dauids tyme: Ex∣cept the Lorde had beene on our side, thei had long agoe swallowed vs vp quicke. And euen as of all the enemies that Iuda had, the tenne Tribes of Israell that were their bretheren, and gaue an outwarde profession of the name of GOD with them, were the greatest and moste daungerous: Euen so a∣mongst all the enemies that Syon, Gods Churche hath, the moste vehement and bitter are the falsharted and counterfaite Israelites, Papistes, and other Heretiques, and prophane men. Yet of all the rest, as one enemie within the Citie is more daungerous then ten without, so carelesse professors and prophane men as thei haue moste power to hurte, so are thei furiously enraged against the truthe of the waies of God, and beeyng set on fire to remaine in their sinne, and e∣uen sell them selues to woorke wickednesse: but in vaine, for he that sitteth on hight shal laugh them to scorne.* 1.56 The Lord shall haue

them in derision. For can thei make any ac∣comptes, that euer thei that haue beene in∣iurious to the Churche of GOD, and to his people, haue escaped the iust hande of the Lorde?* 1.57 Did not Abels bloud, vniustly shed by Caine when he thought hym self to bee safe, crie vengeaunce on hym and his poste∣ritie for euer?* 1.58 Did Jsmaell or Esawe go free, for their iniuries done to the Lordes seruan∣tes? Went the reprochfull taunts for nought, that the olde and euill worlde did vse a∣gainst righteous Noe?* 1.59 Or Sodome for their sinnes and iniuries against Lott? Or the Princes against Daniell? Was there euer Nation, Kingdome, or People, so mightie in power, so surpassing in policie, or wise in their generation, that haue set themselues against God, his truth and people, and haue not ta∣sted of his indignation in due time, and can these tyme scruers, hypocrites, and prophane men, perswade themselues that thei shall be the first? Doe thei not remember that the Lorde saieth to his Churche, who soeuer in thee shall set himself against thee shall sure∣ly fall? Are not Nimrod, Pharao, Ierobo∣ham, Nabuchadnezer, Darius, and Alex∣ander, and many moe gone, their Kyngdo∣mes laied waste, and their great and famous

names raised from the earth? Is not their Religion chaunged from euill to worse, their Cities, Townes, and Temples made dennes for wilde beastes and vncleane birdes, as the Lordes Prophets tolde long before? Can thei be more cruell then Nero, Dioclesian, Domitian, or suche like? Can thei passe Ie∣zabell, Antiochus, or suche beastly tormen∣tors? And yet in spite of them all, and all thei could doe, the Lord hath defended his, and powred vppon them the recompence of their waies, in his due tyme. If the wicked that now liue, could passe all these in mad∣nesse, and them selues in crueltie, yet shall this be iustly taken vp against them:* 1.60 Why do the heathen rage and the people mur∣mure in vaine? For he is infinitely more strong that is with vs, then any that can be against vs. And though the wicked bende them selues, and runne together against the Lorde and his annointed: yet if wee weigh the cause well, wee shall euer finde it moste true, that,* 1.61 There are moe with vs thē with them.* 1.62 Let the vngodly therefore haue their momentany ioye that shal ende with shame. And let vs striue to be mynded as he, who saied:* 1.63 The Lorde is my strength saieth my soule, therefore will I trust in hym, and

vnder the shadowe of his winges shall be my refuge, &c. For as the Lorde our moste good and mercifull father, doeth, according to his infinite wisedome and endlesse com∣passion, prepare his people vnto hymself, tri∣yng what thei wil beare for his names sake, euen so he doeth not assaie them aboue that he makes them able to beare:* 1.64 but armes them beyonde the thoughtes of the harte of man, till he sende them full deliueraunce of all euill. In these miserable daies wherein we liue, as God in greate mercie hath staied the rage of our enemies, that thei can not so spoyle and make waste of the bodies and li∣ues of the godly mynded, and suche as daie∣ly labour and profite in the true feare of GOD, as is like thei would: so yet thei re∣maine themselues, euen men vowed and gi∣uen ouer to the will of Sathan, hauyng their hartes sett on those thynges that are euill, and their feete swift to commit sinne.* 1.65 What their bloudie hands dare not attempt, their poisoned tongues spare not to spue out where soeuer thei come. Now that fire and faggot cease, their slaunderous liyng lippes are ope∣ned wide, and their vncleane mouthes made Brothelhouses of all vntruthe against the seruauntes of the Lorde. And where thei

dare not openly blaspheme the doctrine for feare of shame, thei secretly seeke to vnder∣mine it, by inueighyng against the teachers and true professors thereof, railyng, liyng, and slaundering, without care or conscience what thei speake, so that thei maie doe the mischeefe that thei labour for. This kinde of persecution is not lesse greeuous to a godly mind, then the other, and yet it is euer true,* 1.66 the righteous are bolde as a Lyon, and a iu∣stified mynde will tourne it self vnto God, will beare his crosse thankefully,* 1.67 accompting it for exceedyng ioye to be called out of the Lorde, to stande in his cause, and to suffer somewhat for his names sake, confessing that the seruaūt is not aboue his Lord.* 1.68 If Christ our Lorde escaped not the venome of suche impoisoned tongues:* 1.69 but thei called him Sa∣maritane, and saide that he had a Deuill, let no true Christian looke to be free. For if thei haue called the Maister of the house Beelzebub,* 1.70 what will thei call them of the housholde? Dauid,* 1.71 a paterne of the Church of God, felt those euilles, when he compared slaunderous tongues to Rasors and sharpe swordes, and when he praied:* 1.72 Deliuer my soule O Lord from liyng lippes and from a deceiptfull tongue. And the Lorde cut

of all flatteryng lippes, and the tongue that speaketh proude thynges. And as the Prophet hath praied, so will it come to passe to all suche as with vniust reproches or o∣therwaies iniurie the Sainctes of the Lord, and thei shall one daie approue it to be most true that is said of our Sauiour Christ, that, It were better a Milstone were hanged a∣boute their neckes and they drowned in the depth of the Sea,* 1.73 thē that thei should offende one of the least of them that be∣leeue in hym. For our owne partes, wee see into what condition we are come, that vn∣der Poperie we are tormented and persecu∣ted with all extreame handling, and vnder the Gospell we are slaundered and reuiled: so that we maie iustly saie with the Apo∣stle:* 1.74 We are daiely accompted as Sheepe appoincted to be slaine. And yet beyonde all this, Sathan hath preuailed in an other euill, whiche is more vneasie to be borne to a godly mynd then all the rest is. And that is to see, that Papistes and other Hereti∣ques, the longer thei haue helde and practi∣sed their error, the more forwarde and fer∣uent thei bee in the waie of sinne, but many that seemed to haue well profited in know∣ledge of the Lordes truthe, haue at once

tourned out of the waie, and as beeyng in a dead sleepe of securitie, flatter themselues in a naked knowledge without all true zeale to quicken the giftes that thei haue, to the honour of God and the good of his Saincts. Jt is accompted a notable poinct of excee∣dyng wisedome in this daie with many, not to shewe a face to the truthe or to our bre∣theren before men, but as the moste doe, whiche is nothyng at all. When we first be∣gan to bee lightened with knowledge of the truthe, the Gospell it self was moste sweete vnto our soules, and the fellowshippe of our bretheren was moste deare and profitable vnto vs: but now Sathan hath besotted vs with an imagination of knowledge, and al∣most who doeth not thinke it follie to be fer∣uent, and a poinct almost of extreame mad∣nesse to make more accomptes of men as thei accompt of the Lorde, and yet we haue the president of the Spirite of God,* 1.75 to comforte vs in that waie. True knowledge in deede, and right zeale for the Lorde, are ioynt cō∣panions, or rather Twinnes, that maie not be sondered, whereby the harte is lightened and stirred vp to a cherefull and moste rea∣die obedience of the will of God, with desire of his glorie and the good of his people be∣fore

all thynges in the worlde. And what maie we thinke of them that be otherwise, that pamper them selues either in a blinde zeale without care of knowledge, the waie to error, or in a bare knowledge thinking themselues wise despise the waie of the Lord, which is in true zeale and right knowledge of the Lordes waies according to his word. And their such proude accompt of nothing, taking the very shadowe of knowledge for true knowledge it self, maketh them secure, who of wise and zealous members of Gods Churche, according to the measure of their experience in that tyme, are now becomne vnprofitable Drones, and carelesse Epicu∣res, and thinke them selues more wise (in their extreame follie) then euer thei were before. But it must needes be as the Lorde hath foretolde of the like, that thei are ei∣ther stonie grounde,* 1.76 where the seede had no depth of yearth, or that it is choked with thornes,* 1.77 euen their harts eaten vp with the care of this world, whose ende will be worse, then the beginnyng.

Some others there are that take excep∣tions at whom thei wil, and albeit the Lord hath testified that there is no respect of per∣sons with hym,* 1.78 yet thei feare not to vpholde

this imagination of their owne, that in re∣spect of profityng and practise of true god∣linesse, euery one in their place, it is more free for some men then for othersome, and for all men then for women. And that their such dreaming may appeare the more grosse, thei let not to saie, (with what purpose I leaue to them selues) that a woman should not bee more religious then her housbande, forget∣tyng belike, the approued examples of the Scriptures 1. Sam. 25.3. Luc. 8.3.* 1.79 And how many holy women are infinitely mentioned in the worde, without any mention of their housbandes fall, and holy Histories testifie of very many, that haue māfully giuen their liues for the Gospell, when their housbandes haue beene backesliders, and some of them haue persecuted their poore wiues. And that thei maie bee founde to peruert the straight waies of the Lorde, thei saie a man should not take to wife (as the like) one that is more religious then hym self. I would aske these men whether a man maie take a wife that is more welthie then hymself, if thei graunt that he maie (as I trust thei will easily do) then shal thei be inforced to saie, either, that the thynges of this worlde are more to be e∣steemed, then the heauenly blessinges of the

Spirite of God, and the transitorie thynges of the bodie, more worth then the giftes of the mynde, or that a man not onely should: but also ought to make especiall choyce, as there are excellent blessinges in the inner man.* 1.80 And if the wife must be in all thyn∣ges a helper, then in the cheefe thynges it were absurde to saie she must bee vnapt to helpe. Thei maie remember that the Lords people haue from tyme to tyme, been forbid∣dē to match themselues with the prophane,* 1.81 whiche necessarily intendeth the contrarie. But thei will except, that thei doe not de∣nie, but the wife should haue some religion, but not more then her housbande: But thei should rather saie it is shame worthie in the housbande, who should be so farre before, to come so farre behind. I aske, when the hous∣bande hath no religion, and the wife must not haue more then he, or when he doth not labour for it, and she must not labour more then he: how muche is then left vnto her, either of religion, or of meanes to attaine vnto it, none at all. This is so farre of from continuyng them vnto all good duetie vnto their housbandes,* 1.82 wherevnto thei are fast bounde by the lawe of God: and suche as in truthe feare the Lorde, will I am right sure

make conscience of: that it is to saie almost, that their saluation and the meanes of it, is not free, but at the deuotion of others, that God, his worde and grace, with the glorie of his name, are quite out of sight, and the housbande must be in his place. Let no man thinke that my meaning is to loose the real∣mes of obedience in this case: for my whole desire is quite contrarie. First, that bothe the housbande, and the wife, should obey the Lorde, bothe as Christians, and in their se∣uerall place: thei that are to gouerne, to go∣uerne in, and accordyng to the Lorde,* 1.83 and thei that are to obey, to obey in, and accor∣dyng to the Lorde.* 1.84 If any intende otherwa∣yes, their authoritie will bee without the Lorde, and deserueth to bee so taken. A∣gaine I aske, seyng the Lorde hath appoin∣ted this vnto all his children,* 1.85 that whatsoe∣uer thei haue gained of knowledge & prac∣tize in the worde of God,* 1.86 thei still grow and goe forwarde to full perfection whether thei be men or women: who shall prescribe a suf∣ficiēcie, or dare saie that thei haue enough? J wish we maie in this cleare light of know∣ledge leaue winking, as it were, at noone da∣yes, and tremble, thus to dallie, or thus to deale vniustly with the most holie truth of

the Lorde, and to presse vniust iniuries vp∣pon the soules of our poore bretheren, least in carelesse greeuyng the consciences of the Lordes annointed, we violently bryng vpon our selues the heauie wrathe and indigna∣tion of God.

If we in the truth of an humble soule do weigh the seuerall testimonies of the worde of the Lorde, to the right guiding of his ser∣uaunts to the assuraunce of his grace in the obedience of his will, we shall easily be made able to meete with all these mischeefes and many moe, that might otherwaies preuaile to turne vs out of the waie. And as the Spi∣rite of God hath amongst infinite other pla∣ces of Scripture to that effect, by the Apo∣stle Sainct Ihon in his first Epistle, proued that true iustification and eternall life is onely by Iesus Christ, and shewed further, that there is no assuraunce of this grace of the Lorde, where is not the effectuall power of the Spirite of the Sonne of God in the iu∣stified (who are vnited vnto hym as the members vnto the head, and receiue of his fulnesse) to leade them in a continuall true obedience of his will reuealed in his worde, and in the truthe thereof, that thei might stand out immouably vnto the end, exhor∣ted

to beware of false teachers and all that deceiue, and reasoning from the effect to the cause, he proueth the truthe of the loue of God towarde vs, by our loue to the brethe∣ren. Which beyng well considered of vs and applied to our seuerall vse in the direction of the Spirite of Christ, will not onely arme vs against Sathan in the former euilles: but make vs effectuallie wise in the waie of life. And as the same Epistle of Sainct Jhon is most sweete and plentifull in it self, being full of plaine witnesse of the grace of God, and effectuall testimonies who bee his: So is it most clerely & profitably opened and made plaine by the reuerende and moste worthie seruaunt of Iesus Christ, M. Caluin, in his tyme. Whiche his labours, in regarde of the greate good thei might doe to many fearing the Lorde, that want the knowledge of the tongue wherein he wrote: I haue (as my o∣ther occasions haue giuen me leaue) tran∣slated into the Englishe tongue, and offryng my poore labours therein to the Churche of GOD, I haue been bolde to commende the first fruites, as it were, vnto you, right har∣tely praiyng, that whatsoeuer the Lord shall therein open vnto you, that maie concerne you through conuersion, continuaunce, or

cherefull constancie in the Lorde, that you will applie it nere vnto your soules, and that you maie so alwaies profite in the same, as may more & more seale vp vnto your seue∣rall consciences the effectuall assuraunce of the eternall grace of God in Iesus Christ, and make you able to stand vnder the bur∣thens that you do, or shall indure from tyme to tyme, for the honour of his name. Mai∣ster Caluin also vpon Iude, and an Epistle of his owne written to a freend, J haue, as I might, translated likewise, and deliuered withall to the Printe, praiyng that the one and other, maie doe that good to Gods Churche, and namely to your selues, that I hartely wishe, and that you maie euer re∣maine together in the vnitie of truthe, and in all holy fellowship among your selues, and with the whole Church of God, growing vp from strength to strength, to a full mea∣sure of perfection in Iesus Christ, to whose mercies I shall not cease by his grace, to cōmend you and the whole Church of God for euer.

Yours assuredly in the Lorde. W. H.

Notes

• * 1.1

  1. Tim. 4.8.
• a 1.2

  Gen. 2.17. Rom. 5.12.
• b 1.3

  Gen. 8.21. Esa. 64.6.
• c 1.4

  Gen. 3.1. 1. Cro. 21.1.
• d 1.5

  Rom. 8.13.
• e 1.6

  Deut. 32.••8.19 20.21. Rom. 6.23.
• f 1.7

  1. Sam. 2.25.
• g 1.8

  Psal. 6.1.2.3.4 5. Math. 24.46.
• h 1.9

  Ieremy. 32.3. Ihon. 3.6. Rom. 5.8. Gala. 2.21. Ephe. 3.19.5.2.
• i 1.10

  Rom. 8.3. 1. Tim. 3.16.
• k 1.11

  Math. 3.17. Gala. 5.17. Ephe. 28. Phil. 1.6.2.13.2. Thes. 2.17. Tit. 17.14. Heb. 13.21.
• l 1.12

  Rom. 9.11.11.5.11.7.
• m 1.13

  Act. 13.39.26 18. Rom. 3 21.24.25.28.4.5 11.24. Phil 3.9. Heb. 11.14.
• n 1.14

  Psal. 11 5. 1. Ihon. 17.4. Act. 3.13. 1. Cor. 6.20.
• o 1.15

  Exo. 29.45. Leuit. 26.12. Esa. 43.2. Math. 9.36.21.41.
• p 1.16

  Ihon. 3.3. 2. Cor. 5.17.
• q 1.17

  Rom. 8.28.29 30.9.24. 1. Cor 1.9.24.
• r 1.18

  Math. 12.50. Ihon. 20.7. Rom. 8.29. Heb. 2.11.12.
• s 1.19

  1. Sam. 2. Psal. 2.6. Esa. 3.6.7. Ieremy. 23.5.6. Ez 34.24.
• t 1.20

  Heb 4.14.8.6. Heb. 5.6.••.11.
• v 1.21

  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.
• a 1.22

  Psal. 45.••.
• * 1.23

  Psal. 110.5. Zach. 6.13. Heb. 2.17.
• * 1.24

  Esa. 40.11.••1.••. Deut. 18.15.
• * 1.25

  Ihon. 10.11.
• * 1.26

  2. Cor. 2.12.
• * 1.27

  2. Cor. 1.24. 1. Tim. 4.1. Esa. 63.3.
• * 1.28

  Rom. 8.9.
• * 1.29

  Gala. 5.22.23.
• * 1.30

  Rom. 8.16.
• * 1.31

  Gala. 4.6.
• * 1.32

  Ihon. 13.1.
• * 1.33

  Rom. 11.29.
• * 1.34

  Rom. 8.30.
• * 1.35

  Acts. 15.9. Rom. 6.4. Rom. ••.5.6.7.8.
• * 1.36

  Psal. 69.9.
• * 1.37

  Who so hath the fruites of the Spirite, hath the Spi∣rite. 2. Pet. 1.10.
• * 1.38

  Rom. 11.29.
• * 1.39

  2. Tim. 2.19.
• * 1.40

  Rom. 8.10. 2. Cor. 5.17. Reue. 21.5.
• * 1.41

  Rom. 6.12.
• * 1.42

  Rom. 7.15.17.
• * 1.43

  Rom. 7.24.
• * 1.44

  2. Cor 5.17.
• * 1.45

  Esa. 28.15.
• * 1.46

  Deut. 29.18.19.20. Heb. 12.15.
• * 1.47

  Heb. 12.16.
• * 1.48

  Gen. 25.32.
• * 1.49

  Heb. 12.17.
• * 1.50

  2. Tim. 3.2.5. 2. Pet. 2.3.
• * 1.51

  Ihon. 8.3.3
• * 1.52

  Luc 24 47.
• * 1.53

  Ephe. 2.2.
• * 1.54

  ••. Cor. 5.17.
• * 1.55

  Psalm. 124.1.2.
• * 1.56

  Psalm. 2.4.
• * 1.57

  Gen. 4.10.11.
• * 1.58

  Gala. 4.29. Psalm. 137.7.
• * 1.59

  2. Pet. 2.5. 2. Pet. 2.8. Dan. 6.8.
• * 1.60

  Psalm. 2.5.
• * 1.61

  2. Kin. 6.16.
• * 1.62

  Iob. 19.29.
• * 1.63

  Psal. 62.7.18.2.
• * 1.64

  •• Cor. 1••.13.
• * 1.65

  Prou. 1.16.
• * 1.66

  Prou. 28.1.
• * 1.67

  Iames. 1.2. Phil. 1.29.
• * 1.68

  Math. 10.24.
• * 1.69

  Ihon. 8.48.
• * 1.70

  Math. 10.25.
• * 1.71

  Psalm. 52.2.
• * 1.72

  Psalm. 120.2.
• * 1.73

  Math. 18.6.
• * 1.74

  Rom. 8.36. Psalm. 44.22.
• * 1.75

  2. Thess. 1.3.
• * 1.76

  Math. 13.5.6.7. Luc. 8.6.7.8.
• * 1.77

  Math. 12.45.
• * 1.78

  Act. 10.34. Rom. 2.11.
• * 1.79

  Acts. 1.14. Rom. 6.6.12.13. 2. Tim. 1.5. Luc. 23.55.56. Luc. 24.1. Read Maister Foxe, and by name Anne Askewe, and Prestes wife of Exceter.
• * 1.80

  Gen. 2.18.
• * 1.81

  Deut. 7.3. Iude. 3.7.
• * 1.82

  Ephe. 5.22. Collo. 3.18. 1. Pet. 3.1.
• * 1.83

  Collo. 3.17.
• * 1.84

  Acts. 4.19.
• * 1.85

  1. Thes. 4 1.2.
• * 1.86

  2. Pet. 3.18. Psalm. 84.7.