A17643:1024
Commentary upon the Epistle to the Romans
A commentary upon the Epistle of Saint Paul to the Romans, written in Latin by M. John Calvin, and newly translated into English by Christopher Rosdell preacher. Whereunto is added a necessary table for the better and more ready finding out of certain principal matters contained in this workA commentarie vpon the Epistle of Saint Paul to the Romanes, written in Latine by M. Iohn Caluin, and newely translated into Englishe by Christopher Rosdell preacher. Whereunto is added a necessarie table for the better and more readie finding out of certayne principall matters conteyned in this worke
London: printed by Thomas Dawson for John Harison and George Bishop, 1583London: printed by Thomas Dawson for Iohn Harison and George Bishop, 1583
Title page typeset from the transcription.
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.
But this parcel in the beginning of the verse: namely, and this also, is to be read by it self. For it dependeth upon the former doctrine: as in latin we say, adhaec vel pretereà. Moreover, or furthermore. He saith, the time or season is known to the faithful, because the day of Gods calling and visitation requireth new life and new manners, as for exposition sake he addeth afterward, it is time to arise. For it is not Chronos but Kairos, by which word is noted the occasion or fit time. For now is our salvation nearer. This place is diversly wrested of the interpreters, many refer the word, believed, unto the time of the law, as though Paul said, the Jews believed before Christ came, which interpretation I refuse as hard and coacted: And surely to restrain a general doctrine to some small part of the Church were absurd.
But this parcell in the beginning of the verse: namely, and this also, is to bee read by it selfe. For it dependeth vpon the former doctrine: as in latine we say, adhaec vel pretereà. Moreouer, or furthermore. He saith, ye time or season is knowē to the faithfull, because the day of Gods calling and visitation requireth newe life and newe maners, as for exposition sake he addeth afterwarde, it is time to arise. For it is not Chronos but Kairos, by which worde is noted the occasion or fit time. For nowe is our saluation neerer. This place is diuersty wrested of the interpretours, many referre the worde, beleeued, vnto the tyme of the law, as though Paul said, ye Iewes beleeued before Christ came, which interpretation I refuse as hard and coacted: And surely to restraine a generall doctrine to some small part of the Church were absurde.
In all that congregation, whereunto he wrote, what one Jew was there? Then this speech should not agree unto the Romans. Moreover, the comparison of night and day (in my judgement) taketh away this doubt. This therefore seemeth unto me to be the simple meaning, now is our salvation nearer then when we began to believe: that it might be referred unto the time which went before faith. For seeing this adverb hath an indifferent signification, this proposition of the Apostle seemeth much more convenient: as appeareth by that which followeth.