A17643:324
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.
To believe by uncircumcision. Is, that the Gentiles being content with their estate, are not to interpose the seal of circumcision. And so this preposition dia, by, is put in stead of en, in.
To beleeue by vncircumcision. Is, that the Gentiles beeing content with their estate, are not to interpose the seale of circumcision. And so this preposition dia, by, is put in steade of en, in.
12 Not to them which are. &c. This word are or be in this place is taken for to be reckoned or counted. For he checketh the carnal sons of Abraham, who having nothing but external circumcision, did boldly glory ⟨p. 52⟩in it. As for the other, which is the principal, they neglected it, namely, that they should imitate the faith of Abraham, by which only he obtained health.1 Hereby may appear how seriously he discerneth faith from the Sacrament: not only least any should content him self with this, without the other, meaning with the Sacrament without faith, as though it were sufficient to justification: but also that the same faith only might fulfil all parts. For whiles he confesseth the Jews which are circumcised to be justified, he doth precisely except, so that they after the example of Abraham abide in faith only. For what should be the meaning of faith in uncircumcision, but that he might show, faith only without any help elsewhere to be sufficient? It is therefore to be taken heed of least any man by dividing or parting in halves, mixed together two causes of justification. By the same argument the school divinity is convicted, touching the difference of the Sacraments of the old and new testament: for from those they take away the power of justifying, to these they give it. But if Paul reason orderly, whiles he proveth that circumcision justifieth not, because Abraham was justified by faith: the same reason is also of strength with us: that we may deny men to be justified by baptism, seeing they are justified by the same faith, by the which Abraham was justified.