A17643:281
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.
Whom God foreappoynted. &c. Because the Greek word Protithenai, sometime signifieth to determine or appoint afore, sometime to bring forth into light: if the first signification be taken, Paul referreth it unto the free mercy of God, that Christ was foreordained a mediator, which should reconcile the father to us by the sacrifice of his death. And this is an excellent commendation of grace, that God did willingly of him self seek out a mean, whereby he might take away our curse. And certainly this place seemeth to agree with that of John: God so loved the world that he gave his only begotten Son. Howbeit if we embrace the other sense, the same reason shall stand: that God in his time made him manifest, whom he had decreed with himself to be the mediator. In the word propitiatory I think there is an allusion (as I said) unto the old propitiatory. For he teacheth how it is exhibited in Christ indeed, which was figured there. Yet because the other opinion cannot be disproved, if any had rather understand it more simply, I will leave it to their election. The meaning of Paul in this place may surely be gathered out of his words,1 namely, that God without Christ is alway angry with us: and that we are reconciled by him, whiles by his righteousness we are accepted. For God doth not detest in us his own workmanship: but our uncleanness, which hath extinguished the light of his image: which uncleanness when the washing or rinsing of Christ hath done away, he loveth and embraceth us as his own pure workmanship. A Propitiatory or reconciliation through his blood. So I had rather word for word to keep that Paul hath:2 for verily he seemeth unto me by a continual stile without interruption to say, God is reconciled unto us, so soon as we have our confidence reposed in the blood of Christ: because through faith we come into the possession of his benefit. Whiles he nameth blood only, he excludeth not the other parts of our redemption: But rather under a part he comprehendeth the whole sum: And named the blood, wherein we have our washing. So by the figure Synecdoche the whole cleansing is noted. For whereas he said of late that God was pleased with us in Christ, now he addeth, that the same is brought to pass by faith: ⟨p. 43⟩and also what our faith ought chiefly respect in Christ. For the forgiveness of sins.