A17643:210
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.
26 If therefore uncircumcision, &c. This is a most strong argument. Every thing is inferior to his end, and is set under it. Circumcision hath respect unto the law: therefore it ought ⟨image 43⟩to be inferior to it. It is more therefore to keep the law then circumcision, which for the cause thereof was ordained. Whereupon it followeth that the uncircumcised if he keep the law, doeth far excel the Jew being a transgressor of the law, with his barren and unprofitable circumcision. And so albeit by nature he is polluted, yet by the observation or keeping of the law, he shall be sanctified, that his uncircumcision may be imputed unto him in stead of circumcision. This word uncircumcision, in the second place is to be understood properly in his proper signification. In the first place improperly for the gentiles, the thing for the person.1 Furthermore, here no man ought curiously to trouble himself with searching of what keepers of the law this may be construed which Paul saith, seeing none such can be found. For simply he had this in his mind by the way of supposition, or supposing, if there were found any Gentile which did observe the law, that his righteousness in uncircumcision is of more value, then the circumcision of the Jew without righteousness. Therefore I refer that which followeth, (he which by nature is uncircumcised, shall judge the circumcised) not unto the persons,2 but unto the example: as that. The Queen of the South shall come &c. Item the men of Nineveh shall rise in judgement, &c. For even the words of Paul lead us unto this sense. The Gentile (quoth he) being a keeper of the law shall judge thee being a transgressor: although he is uncircumcised, and thou hast the literal circumcision.
26 If therefore vncircumcision, &c. This is a most strong argument. Euery thing is inferiour to his ende, and is set vnder it. Circumcision hath respect vnto the lawe: therefore it ought ⟨image 43⟩to be inferiour to it. It is more therefore to keepe the lawe then circūcision, which for the cause therof was ordeined. Wherupō it followeth that the vncircumcised if hee keepe the lawe, doeth farre excell the Iewe being a transgressour of the law, with his barraine and vnprofitable circumcision. And so albeit by nature he is polluted, yet by the obseruatiō or keeping of the law, he shal bee sanctified, that his vncircumcision may bee imputed vnto him in steede of circumcision. This worde vncircumcision, in the seconde place is to be vnderstoode properly in his proper signification. In the first place improperly for the gentiles, the thing for the person.