A17643:316
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.
10 Howe was it then imputed? when he was circumcised, or uncircumcised? not when he was circumcised, but when he was uncircumcised.
10 Howe was it then imputed? when he was circumcised, or vncircumcised? not when he was circumcised, but whē he was vncircumcised.
Because there is mention made of circumcision and uncircumcision only, some foolishly gather, there is nothing else in question, then, that righteousness is not obtained by the ceremonies of the law. But we are to note with what sort of men Paul hath to deal. For we know that hypocrites, whiles in general they boast their meritorious works, yet they pretend a colour in external works. The Jews also which through the gross abuse of the law were alienated from true and perfect righteousness, had their peculiar reason. Paul said no man is blessed but he whom God by his free mercy reconcileth to himself: whereby it followeth all they are cursed whose works come into judgement. Now this principle is holden, that men are not justified by their worthiness, but by the mercy of God. But yet that is not enough, except remission of sins go before all works, of the which circumcision is the first, whereby the people of the ⟨image 64⟩Jews were engrafted into the obedience of God. Wherefore he goeth on in showing that also. We are always to bear this one thing in mind, that circumcision is reckoned here as the inceptive work (if I may so term it) of the legal righteousness.1 For the Jews did not glory in it, as in the pledge or seal of the grace of God, but as in a meritorious observation or keeping of the law. Therefore they preferred themselves before others, as though they were more excellent then others in the sight of God. Now we see the controversy is not of one rite: but under one kind are all the works of the law, that is, all works to the which wages can be due, comprehended. And for this cause chiefly is circumcision named, because it was the foundation of legal righteousness. But Paul disputeth from the contrary, if the righteousness of Abraham be the remission of sins (which he bodily taketh for a thing granted) and the same remission of sins came unto Abraham before circumcision: then it followeth, the remission of sins was not given in regard of merits going before. Thou seest it is an argument drawn from the order of the causes and the effects. For the cause is ever before his effect. But righteousness was in Abraham before circumcision.