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…

2 In this we know. In these words •e briefly showeth what is true love, to wit, •hat which is referred unto God Hitherto he •ath taught, that the true love of God is no •here, but where the brethren are loved al•o: because this is a perpetual effect. And now •e teacheth that men are loved aright, and in order, when as God hath the first place. And •his definition is necessary. For it cometh often to pass, that we do love men without God, as profane and carnal friendship doth •end to no other end, then to private commodity, or other vain respects. Therefore as before he urged the effect, so now he urgeth the •ause. For his meaning is, that mutual love ••e so had in account among us, that God be preferred. He joineth with the love of God, the observation of the law: and worthily. For seeing we love God as the Father and Lord, it cannot be but that reverence be joined with love. Further, God cannot be separated from himself. Therefore seeing he is the fountain of all justice and uprightness: it is necessary that he which loveth him, do frame all his affections to the obedience of righteousness. Therefore the love of God is no idle thing. But we gather also out of this ⟨image 104⟩place, what is the true observation of the law. For if we obey God in keeping his commandments, enforced only by fear, we are far of from true obedience. Therefore this is first, that our harts do avow themselves unto God in a free reverence: and then let the life be framed unto the rule of the Law. This is the meaning of Moses, Deu. 10.12. When in gathering the sum of the law, he saith: Israel, what doeth the Lord thy God require of thee, but that thou love him, and obey him.

2 In this we knowe. In these wordes •e briefly sheweth what is true loue, to wit, hat which is referred vnto God Hetherto he ath taught, that the true loue of God is no here, but where the bretheren are loued alo: because this is a perpetual effect. And now e teacheth that men are loued aright, and in rder, when as God hath the first place. And his definition is necessarie. For it commeth ften to passe, that we doe loue men without God, as prophane and carnal friendship doth end to no other end, then to priuate commoitie, or other vaine respectes. Therefore as efore he vrged the effect, so now he vrgeth ye ause. For his meaning is, that mutuall loue e so had in account among vs, that God bée preferred. He ioyneth with the loue of God, the obseruation of the lawe: and worthely. For séeing we loue God as the Father and Lord, it cannot be but that reuerence bée ioyned with loue. Further, God cannot be separated from himselfe. Therefore séeing hée is the fountaine of all iustice and vprightnesse: it is necessarie that he which loueth him, doe frame all his affections to the obedience of righteousnesse. Therefore the loue of God is no idle thing. But we gather also out of this