A17643:278
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.
23 For there is no difference. He enjoineth unto all without exception the necessity of seeking righteousness in Christ: as if he should say, there is no other way to obtain righteousness by, neither are some justified this way, and other some that way, But all together by faith, because all are sinners: and therefore they have not whereon to glory with God. And he taketh it for a thing granted, that when men are come unto the tribunal of God, whosoever is guilty of sin in his own conscience, he lieth confounded, and so overthrown under his own ignominy: that no sinner can abide the face of God, as we see in the example of Adam. Again he fighteth with an argument taken from the contrary: where we must mark what followeth. Because all men are sinners, Paul inferreth, that they want or are deprived of the praise of righteousness.1 Therefore according to his doctrine there is no righteousness but that is perfect and absolute. For if there were any half righteousness, then should not he is a sinner be altogether spoiled of all glory. Whereby that fable of righteousness in part (as they call it) is sufficiently refelled. For if it were true, that we are partly justified by works, and partly by the grace of God: This argument of Paul should be of no force,2 namely, that all are therefore deprived of the glory of God, because they are sinners. It is therefore out of all controversy, there is no righteousness there, where sin is, till Christ have put away the curse. And that is it, is said to the Galatians: As many as are under the law, are subject to the curse: but we are delivered from this by the benefit of Christ. By the glory of God, he understandeth that glory which hath place before God,3 as it is said with John, they have loved more the glory of men, then the glory of God. And so he calleth us from the delight of humane judgement unto the celestial judgement seat.
23 For there is no difference. Hee inioyneth vnto all without exception the necessitye of seeking righteousnesse in Christe: as if he shoulde saye, there is no other way to obteyne righteousnesse by, neither are some iustified this way, and other some that way, But all together by faith, because all are sinners: and therefore they haue not whereon to glorie with God. And he taketh it for a thing graunted, that when menne are come vnto the tribunall of God, whosoeuer is guiltye of sinne in his owne conscience, hee lyeth confounded, and so ouerthrowen vnder his owne ignominie: that no sinner can abyde the face of God, as we see in the example of Adam. Agayne he fighteth with an argument taken from the contrarye: where wee must marke what followeth. Because all menne are sinners, Paule inferreth, that they want or are depriued of the prayse of righteousnesse.