A17643:302
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.
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⟩are to note that neither salvation is promised without the grace of God, nor yet the grace of God without salvation. Again, we are neither called into the grace of God, nor into the hope of salvation, but righteousness is also offered This being set down, we may see they hold not the principles of divinity, which think the testimony of Moses to be violently wrested of Paul. For because there is there a particular promise, they understand Abraham to have done right and well, in that he believed it, and that he was so far forth approved of God. But therein they are deceived, first in that they mark not, how that word believe, is extended unto the whole content: wherefore it ought not to be restrained unto one member. And the chiefest error is, that they begin not at the testimony of the grace of God. But this doth God that he might assure Abraham both of his adoption, & fatherly favour: under which, eternal salvation by Christ is contained. Wherefore Abraham in believing embraceth nothing but grace offered unto him, that his faith should not be void. If this be imputed unto him for righteousness, it followeth he was justified no otherwise, but because he trusting in the goodness of God, durst hope for all things from him. Neither doth Moses say what men thought of him: but how he was accounted before the judgement seat of God. Abraham therefore apprehended the grace of God offered unto him in the promise, wherein he felt righteousness to be communicated to him. It is necessary for the establishing of righteousness to know this relation between the promise and faith: for there is here the same reason between God and us,2 that is with the Lawyers between the giver and him to whom the thing is given. For we do not otherwise obtain righteousness, but because as it is offered unto us in the promise of the Gospel, so we do by faith as it were, see the possession of it.