A17643:225
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 let God be true. Howsoever others think, I take it to be an argument from the necessary sequel of the contrary, whereby Paul dissolveth the former objection For if these two stand together, (yea do necessarily agree) that God is true, and man a liar: it followeth, that the truth of God is not letted through the lye of men. For except he did now oppose one of these principles against the other, in vain, and to no purpose is he straightways so serious in refuting this inconvenience, namely, how God may be righteous, if he set forth his righteousness by our unrighteousness. Wherefore the meaning is plain, that the faith of God is so far from being destroyed or overthrown by the unfaithfulness and default of men, that it appeareth more clear or excellent. He calleth God true, 1not only because he is ready to stand faithfully unto his promises, but also because whatsoever he saith in word he fulfilleth the same indeed, for he so speaketh that his commandment is straight brought into act. On the contrary, man is called a Liar, not only because he oftentimes breaketh his promise but because by nature he coveteth leasing,2 and fleeth the trueth. The former member is a special Maxim of Christian Philosophy. The later is taken out of the Psalms, where David confesseth,3 there neither cometh any certainty from man, neither is there any in him.
But let God be true. Howsoeuer others thinke, I take it to be an argument from the necessary sequele of the contrarye, whereby Paule dissolueth the former obiection For if these two stande together, (yea doe necessarily agree) that God is true, and man a lyar: it followeth, that the truth of God is not letted through the lye of men. For except hee did nowe oppose one of these principles against the other, in vayne, and to no purpose is hee straightwayes so serious in refuting this inconuenience, namely, how God may be righteous, if he set foorth his righteousnesse by our vnrighteousnesse. Wherefore the meaning is playne, that the faith of God is so farre from being destroyed or ouerthrowen by the vnfaithfulnesse and default of men, that it appeareth more cleere or excellent. He calleth God true, 1not onely because he is readye to stande faithfully vnto his promises, but also because whatsoeuer he saith in worde he fulfilleth the same indeede, for he so speaketh that his commaundement is straight brought into acte. On the contrary, manne is called a Lyar, not onely because hee oftentimes breaketh his promise but because by nature hee coueteth leasing,