A17649:232
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.
10 In this is love. He setteth forth the ⟨p. 76⟩love of God more largely by another reason: that is, because he gave his son for us, what time we were enemies: as Paul also teacheth, Rom. 5.6. But he useth other words, that GOD being provoked by no love of men, hath loved them freely of his own accord. By which words he meant to teach, that the love of God towards us was without deserving Albeit the meaning of the Apostle is to set God before us to follow: yet the doctrine of faith is not to be neglected, which he joineth together. God hath loved us freely, why? because we were sinners or ever we were borne: then because in this corruption of our nature we have an heart that is turned from him, and is not inclinable to right and holy affections. If the subtlety of the Papists should have place, that every one is elected of GOD so far as he foreseeth him worthy of love: this Doctrine should not stand, That he loved us first. For then our love towards GOD should have the first place by order, although that it should be the last in time. But the Apostle doeth take a granted Rule of the holy Scripture, which these profane Sophisters do not know, that we are borne so wicked and corrupted, ⟨image 93⟩that then is as it were bred in us an hatred of god, that we desire nothing but that which doth displease him, that every affection of our flesh doth hold continual war with his righteousness.
10 In this is loue. Hée setteth forth the ⟨p. 76⟩loue of God more largely by another reason: that is, because hée gaue his sonne for vs, what time wée were enimyes: as Paule also teacheth, Rom. 5.6. But hée vseth other wordes, that GOD béeing prouoked by no loue of men, hath loued them freelye of his owne accorde. By which wordes hée meant to teach, that the loue of God towardes vs was without deseruing Albeit the meaning of the Apostle is to set God before vs to follow: yet the doctrine of faith is not to be neglected, which hée ioyneth together. God hath loued vs fréely, why? because we wer sinners or euer wée were borne: then because in this corruption of our nature we haue an heart that is tourned from him, and is not inclinable to right and holy affections. If the subtiltie of the Papistes shoulde haue place, that euerye one is elected of GOD so farre as he foreséeth him worthye of loue: this Doctrine shoulde not stande, That hée loued vs first. For then our loue towardes GOD shoulde haue the first place by order, although that it shoulde bée the last in time. But the Apostle doeth take a graunted Rule of the holye Scripture, which these prophane Sophisters doe not knowe, that wée are borne so wicked and corrupted,