A17643:268
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.
Secondly, if that be the definition of the righteousness of faith, blessed are they whose iniquities are forgiven: the question is not of this or that kind of works: but the merit of works being done away, only remission of sins is put down for the cause of righteousness. They think these two agree well, man to be justified by faith by the grace of Christ: and yet notwithstanding to be justified by works which do proceed from spiritual regeneration: because both God doeth freely renew, and by faith we receive his gift. But Paul taketh a far other principle: namely, that the consciences of men are never quiet, till they lean or rest upon the only mercy of God.1 Therefore in another place after he hath taught, GOD to have been in Christ, that he might justify men, he doeth also show the manner: saying, in not imputing to them their sins.2 Likewise to the Galatians he therefore maketh the law contrary to faith, in respect of the effect of justifying, because the law promiseth life to those do that it commandeth. But the law commandeth not an external show of works only, but the sincere love of God. Therefore it followeth no merit of works can be admitted in the righteousness of faith. Whereby appeareth it is but a frivolous cavil that we are justified in Christ, because we are renewed by the spirit as we are the members of Christ: that we are justified by faith, because by faith we are grafted into the body of Christ: that we are justified freely, because GOD doeth find nothing in us but sin.
Secondly, if that bee the definition of the righteousnesse of faith, blessed are they whose iniquities are forgiuen: the question is not of this or that kinde of woorkes: but the merite of workes being done away, onely remission of sinnes is put downe for the cause of righteousnesse. They thinke these two agree well, man to bee iustified by faith by the grace of Christ: and yet notwithstanding to bee iustified by woorkes which doe proceede from spirtuall regeneration: because both God doeth freely renewe, and by faith wee receiue his gift. But Paule taketh a farre other principle: namely, that the consciences of men are neuer quiet, till they leane or reste vppon the onely mercie of God.1 Therefore in another place after he hath taught, GOD to haue been in Christ, that hee might iustifie men, hee doeth also shewe the maner: saying, in not imputing to them their sinnes.