A17643:322
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.
Finally, as at this day baptism, so in old time circumcision consisted of two parts: namely, that therein was testified as well newness of life,1 as the remission of sins: but where as in the person of Abraham circumcision was after righteousness, that holdeth not alway in the Sacraments: as it appeareth in Isaac and his posterity: but GOD would once at the beginning show forth such an example, least any should tie salvation unto the external signs. That he might be the father. Note how the circumcision of Abraham confirmeth our faith concerning free righteousness: for it is a sealing of the righteousness of faith, that to us also which do believe, righteousness might be imputed. And so, very artificially Paul returneth those things upon the adversaries, which might be objected of them. For if the trueth and virtue of circumcision, be found in uncircumcision: there is no cause why the Jews should so greatly advance them selves above the Gentiles.
Finally, as at this day baptisme, so in olde time circumcision consisted of two partes: namely, that therein was testified as well newnesse of life,1 as the remission of sinnes: but where as in the person of Abraham circumcision was after righteousnesse, that houldeth not alwaye in the Sacraments: as it appeareth in Isaac and his posterite: but GOD woulde once at the beginning shewe foorth such an example, least any shoulde tye saluation vnto the externall signes. That hee might bee the father. Note howe the circumcision of Abraham confirmeth our faith concerning free righteousnesse: for it is a sealing of the righteousnesse of faith, that to vs also whiche doe beleeue, righteousnesse might bee imputed. And so, verie artificially Paule returneth those thinges vpon the aduersaries, which might bee obiected of them. For if the trueth and vertue of circumcision, bee founde in vncircumcision: there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles.
- 1As circumcision in old time, so baptism at this day, is a sign of a twofold grace, namely, of the remission of sins and sanctification.As circumcisiō in old time, so baptisme at this day, is a signe of a twofold grace, namely, of the remission of sinnes and sanctification.