A17649:145
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.
1 THE second Argument is from the dignity and excellency of our calling. Our heavenly Father saith he hath vouchsafed to dignify us with no small honour, seeing he hath adopted us to be his sons. This so great favour ought to kindle in ⟨p. 43⟩us the study of godliness, that we may be like unto him: and it can no other way be done, except he which confesseth himself to be one of the sons of GOD, do purify himself. And the more vehement the exhortation is, the more is set forth unto us the grace of almighty God. For whereas he saith that love is given us, he showeth that this cometh of mere liberality, that God accepteth us for his children. For whence become we of such account, but by the love of God? Furthermore, his free love is here manifestly spoken of. It is indeed an unproper kind of speech, but the Apostle had rather speak unproperly, then not to express that which was of necessity to be known. Briefly, he signifieth that the more plentiful the love of GOD is showed upon us, the more we are bound unto him, as Paul to the Romans the 12.1. beseecheth the Romans by the mercies of God, that they would offer themselves unto him an holy Sacrifice. In the mean time we are taught, that as I said the adoption of all the godly is free, and dependeth not upon any respect of works. For that which the School men say, that they are adopted whom god did foresee to be worthy, is plainly made of none effect ⟨image 60⟩by these words. For by this means the gift of God should not have been free: This chief point of doctrine is principally needful to hold. For seeing that the only cause of our salvation is adoption, and that the Apostle witnesseth that the same doth issue from the mere and alone love of God, there is nothing remaineth to our own worthiness or the desert of works. For why are we sons? Verily because God hath begun to love us freely, when we were more worthy of hatred then of love. And seeing that the spirit is the pledge of our adoption: hence it followeth, that if there be any good thing in us, it must not be so set against the grace of God, that rather it must be ascribed unto it, as received from it. The Name whereof he speaketh cannot be a vain title. For it is God who pronounceth us with his own mouth to be his sons: as he gave a name to Abraham, according to the thing it self.
1 THE second Argument is from the dignitie and excellencie of our calling. Our heauenlye Father sayth hée hath vouchsafed to dignifie vs with no small honour, séeing hée hath adopted vs to bée his sonnes. This so greate fauour ought to kindle in