A17649:79
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.
4 He that saith, I know him. Whereby proveth he that they lye, which boast of faith without godliness? Verily by the contrary: because he had already proved, that the knowledge of God is an effectual thing. For God is not known by a •a•e imagination▪ but when by his spirit he inwardly maketh him self known in our harts. But because that many hypocrites do vainly pamper themselves with the title of faith, the Apostle doth convince such of a lie. For that which he saith should be superfluous, except the false & vain profession of Christianity, did rule in the mouths of many.
4 He that saith, I know him. Whereby prooueth he that they lye, which boast of faith without godlinesse? Verely by the contrarie: because he had alredy proued, that the knowledge of God is an effectuall thing. For God is not knowen by a •a•e imagination▪ but when by his spirit he inwardly maketh him selfe knowen in our harts. But because that many hypocrits doo vainly pamper thēselues with the title of faith, the Apostle doth conuince such of a lie. For that which he sayth shuld be superfluous, except the false & vaine profession of Christianitie, did rule in the mouths of many.
5 But he that keepeth. Now he showeth which is the true observing of the law of God: that is to wit, to love god. This place in my judgment, is evil expounded of them, which understand that they truly please God, which keep his word. Rather expound it thus: To love God with a sincere affection of hart, is to keep his commandments. For briefly, as I have touched already, his purpose was to ⟨image 36⟩show what god doth require of us. The same also did Moses say, when he gathered the sum of the law, Deut 10. Now Israel, &c. For the law which is spiritual, doth not only give commandment of external things: but chiefly it doth commend unto us this, that we love God with our whole hart. Because that here is no mention made of men, it is not to be taken for an absurd thing. For brotherly love doth always issue from the love of God: as afterwards we shall see. Whosoever therefore desireth to approve his life unto God, let him direct all the parts thereof to this end. If any object, that there was never any man found, that so perfectly loved god. I answer, that it sufficeth, so that every one for the measure of the grace ye is given him, do aspire unto this perfection. In the mean time the definition is manifest, that the perfect love of God, is the due observing of his word.