A17643:267
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.
21 But now is the righteousness &c. It is doubted in what sense he calleth that the righteousness of God which we obtain by faith: whither therefore, because it only consisteth or standeth in the sight of GOD: or for that the Lord doeth give the same unto us of his mercy. Because both interpretations agree well: we will contend on neither part.1 He saith therefore that that righteousness, which God both communicateth unto man, and also embraceth only and acknowledgeth for righteousness, is revealed without the law, that is, without the aid, help, or supportation of the law: so that by the law is meant works. For it may not be referred unto doctrine, which straightways he citeth for the witness of free righteousness by faith. Where as some restrain it unto ceremonies, shortly after I shall show that to be vain and cold. It remaineth therefore that we know the merit of works to be excluded. Where also we see how he mixeth not works with the mercy of God: But all opinion of works being removed and abolished, he establisheth the only mercy of God. Neither am I ignorant that Augustine doth expound it otherwise: for he taketh the righteousness of God for the grace of regeneration: and he confesseth this grace to be free, because the Lord reneweth us, being unworthy, with his spirit. And from this he excludeth the works of the law, that is, whereby men go about, without renovation, of them selves in deserve God. And I know well enough, that certain new beholders and viewers of matters do arrogantly pronounce this doctrine, as ⟨image 53⟩though it were at this day revealed unto them. But it shall appear plainly by the text how the Apostle without exception comprehendeth all works,2 yea those which the Lord worketh in his. For surely Abraham was regenerate, and was led by the spirit of God, at such time as he denieth him to be justified by works. Therefore he excludeth from the justification of man, not only those works which are morally good (as commonly they term them) and which are done by the instinct of nature, but also what works so ever the faithful can have.
21 But nowe is the righteousnesse &c. It is doubted in what sence hee calleth that the righteousnesse of God whiche wee obteine by fayth: whither therefore, because it onely consisteth or standeth in the sight of GOD: or for that the Lorde doeth giue the same vnto vs of his mercie. Because both interpretations agree well: wee will contende on neither part.