A17643:314
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.
see then how sottishly they reason, because righteousness is given to works, it is not of faith only. But I oppose an invincible argument against them, namely, that all works are condemned for unrighteous, except a man be justified by sole faith. The like is to be understood of blessedness: they are denounced blessed which fear the Lord,1 and walk in his ways. Which meditate in his law day and night: but because no man doth that, in such perfection as were meet, that the commandment of God might be fully satisfied, all such blessedness is void, & of none effect, until that we being purified and cleansed by the remission of sins, be made blessed: and so are made capable of that blessedness, which the Lord promiseth for his servants for the study of the Law and good works. Therefore both righteousness of works, is an effect of the righteousness of faith: and the blessedness cometh of works, an effect of the blessedness with consisteth in the remission ⟨p. 50⟩of sins. If the cause neither ought, neither can be destroyed of his effect, they go ill favouredly to work, if any go about to overthrow the righteousness of faith by works. But why may not a man (will some say) by those testimonies contend to prove a man to be justified and also made blessed through works?2 for the words of the Scripture say no more that a man is justified by faith, and made blessed by the mercy of God, then by works. Verily here as well the order of causes, as the dispensation of the grace of God is to be considered.3 For because what so ever is spoken either of the righteousness or blessedness of works, it taketh no place, unless this sole righteousness of faith go before, and only fulfil all parts: this must be reared up and established, that the other as fruit from a tree may grow and come forth of it.
see then how sottishly they reason, because righteousnes is giuen to workes, it is not of faith onely. But I oppose an inuincible argument against them, namely, that all works are condemned for vnrighteous, except a man be iustified by sole faith. The like is to be vnderstood of blessednes: they are denounced blessed which feare the Lord,