A17643:301
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.
3 For what saith the Scripture? This is the probation of yt minor or second proposition in the former argument, where he denied Abraham to have any matter of glorying. For if Abraham were therefore justified, because he embraced the goodness of God by faith: it followeth he had nothing to glory of, because he brought nothing of his own, but an acknowledging of his misery, which sought for mercy. For he taketh it as a thing confessed, that the righteousness of faith is the refuge and as it were the privilege place for a sinner that is destitute of works. For if there were any righteousness of the law or works, it should remain really in men them selves: but faith borroweth that else where which it hath not in it self: therefore the righteousness of faith is fitly called Imputativa, That is, such as is by imputation.
3 For what saith the Scripture? This is the probation of yt minor or second proposition in the former argument, where hee denyed Abraham to haue any matter of glorying. For if Abraham were therefore iustified, because he imbraced the goodnesse of God by fayth: it followeth he had nothing to glorie of, because he brought nothing of his owne, but an acknowledging of his misery, which sought for mercy. For he taketh it as a thing confessed, that the righteousnesse of faith is the refuge and as it were the priuiledge place for a sinner that is distitute of woorkes. For if there were any righteousnesse of the lawe or woorkes, it shoulde remayne really in men them selues: but fayth borroweth that els where which it hath not in it selfe: therfore the righteousnesse of faith is fitly called Imputatiua, That is, such as is by imputation.
Furthermore, the place which is cited,1 is taken forth of Genesis, where the word believe or the word believing, Ought not to be restrained unto any one particular thing there spoken of, but unto the whole covenant of salvation, & grace of adoption, which Abraham is said to have apprehended by faith. The promise indeed of seed or posterity to come is there rehearsed, but yet which was grounded upon the free adoption. And we ⟨image 61⟩