A17649:106
The commentaries of M. John Calvin upon the first Epistle of Saint John, and…The comentaries of M. Iohn Caluin vpon the first Epistle of Sainct Ihon, and…
The commentaries of M. John Calvin upon the first Epistle of Saint John, and upon the Epistle of Jude wherein according to the truth of the words of the holy Ghost, he most excellently openeth and cleareth the point of true justification with God, and sanctification by the Spirit of Christ, by the effects that he bringeth forth in the regeneration. Translated into English by W.H.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.
London: printed by John Kyngstone and T. East for John Harrison the younger, 1580London: printed by Ihon Kyngstone and T. East for Iohn Harrison the yonger, 1580
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
It remaineth that we see, what he meaneth by each of them. The first part useth to •e expounded generally of all wicked desires: because the flesh signifieth the whole corrupt nature of man. Albeit I would not contend, yet I will not dissemble, that I approve of another sense. When Paul forbiddeth, Rom. 3.14. that there should be thought taken for •he flesh to fulfil the lusts of it. He seemeth to me a good interpreter of this place. What is flesh there? verily the body and his increasings. What then is the desire of the flesh, but when earthly minded men, desiring to live at ease and daintily, are only given over to their profit? The threefold partition of an Epicure is known by Cicero and others, whereby he discerneth between desires: when he maketh some natural & necessary: others natural, yet not necessary: others, neither natural nor necessary. But John, who knew the disorder of mans heart, doth safely condemn the lusts of the flesh, because it always intemperately breaketh out & will not keep ⟨image 46⟩a mean. Afterwards he ascendeth by degrees to the grosser faults: The lust of the eyes, in my judgement comprehendeth as well unchaste looks, as the vanity which rangeth in pomp and vain bravery. There followeth lastly arrogance or pride, whereto is joined ambition, bragging, contempt of others, a blind love of it self, and a rash presumption. The sum is, that so soon as the world offereth it self, our desires, as our hart is wicked, like unbridled beasts, are violently drawn thither: so that divers lusts do bear sway, which all are contrary to God. For life it is in Greek [Bios,] that is the kind and manner of living.
It remaineth that we sée, what he meaneth by each of them. The first part vseth to •e expounded generally of al wicked desires: •ecause ye flesh signifieth ye whole corrupt na•ure of man. Albeit I wold not contend, yet I will not dissemble, that I approue of another sence. When Paule forbiddeth, Rom. 3.14. that there should be thought taken for •he flesh to fulfill the lusts of it. He séemeth to me a good interpreter of this place. What is lesh there? verilye the bodie and his increaings. What then is the desire of ye flesh, but when earthly minded men, desiring to liue at ease and daintely, are onely giuen ouer to their profit? The thréefolde partition of an Epicure is knowen by Cicero and others, whereby he discerneth between desires: when he maketh some natural & necessarie: others naturall, yet not necessarie: others, neither naturall nor necessarie. But Iohn, who knew the disorder of mans heart, doth safely condemne the lusts of ye flesh, because it alwaies intemperately breaketh out & will not kéepe