VI. From the object: love of all and of some; no clash with election
VI. From what we have said about the object of the divine grace of mercy, two things especially become plain.
First is the great controversy whether God so loved all humans, or only some. Who will deny that God singularly loved believers, whom He also elected and acknowledged from eternity, above all other humans? Who will affirm that God so loves unbelievers who remain without repentance in their unbelief, once He has already judged and condemned them? Who on the other side will assert that God in no way loved those to whom He so often, variously, seriously, and from the heart offers His love and grace — and against whom He is so vehemently angry, judging and condemning them precisely because they do not believe in the Son and spurn and reject love and grace?
Second: this love of God that embraces the whole world does not clash with the election of Gods children, and it by no means follows that if God so loved the whole world He therefore also elected the whole to salvation. Here the Saviors sayings in John 15:19; 13:18; Matthew 22:14 have place. For election first distinguishes the children of God, whom He gifts with salvation by His grace, from the remaining world that by its own fault remains in unbelief.
Latin
VI. Ex iis vero, quae de obiecto gratiae miserationis divinae diximus, duo potissimum manifesta fiunt. Primum est, de quo alioquin ingens controversia agitatur, utrum videlicet Deus omnes, an vero aliquos duntaxat homines ita dilexerit? Quis enim negaverit Deum credentes, quos etiam ab aeterno elegit & agnovit, singulariter ac prae caeteris omnibus hominibus dilexisse? Quis vero etiam affirmarit, Deum infideles, etiamsi in sua incredulitate sine poenitentia permanerent, quando iam eos iudicavit & condemnavit, tamen ita diligere? Quis vero etiam ex adverso assereret, Deum eos nullo prorsus modo dilexisse, quibus dilectionem & gratiam suam tam saepe & varie, tam serio & ex animo offert, quibus etiam eam ipsam ob causam tam vehementer irascitur, eosque iudicat & condemnat, quod in Filium non credunt & dilectionem ac gratiam aspernantur & reiiciunt? Alterum vero est, quod haec dilectio Dei, qua totum mundum complectitur, non pugnet cum electione filiorum Dei, minimeque sequatur, si Deus totum mundum ita dilexerit, etiam totum propterea elegisse ad salutem. Hic enim locum habent illa Servatoris dicta Ioh. 15:19; 13:18; Matth. 22:14. Nam electio distinguit primum filios Dei, quos per gratiam suam salute donat, a reliquo mundo, qui sua propria culpa in incredulitate sua manet.