A17643:329
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.
But Paul doth not oppose spiritual holiness of life against ceremonies, but faith and his righteousness. The sum therefore is, the inheritance was promised to Abraham, not because he had deserved it by keeping the law, but because by faith he had obtained righteousness. And surely (as Paul straightways declareth) then do the consciences of men enjoy perfect peace, when they feel that to be freely given them, which is not due unto them by right.1 Hereupon also it followeth, that the benefit is no less common to the Gentiles then to the Jews, the cause of which benefit doth equally appertain unto both. For if mens salvation be founded upon the only goodness of God, they restrain and hinder the course thereof as much as in them lieth, who exclude the Gentiles from it. That he might be the heir of the world. Seeing eternal salvation is now in hand, the Apostle seemeth out of season to carry the readers unto the world. But generally under this word he comprehendeth, the instauration or restoring which was looked for in Christ.2 Indeed restitution of life was the principal: yet it behooved that the decayed state of the whole world should be repaired. Therefore the Apostle calleth Christ the heir of all the goods of God.3 Because the adoption which we obtain through his grace, hath restored unto us the possession of that inheritance, from the which we fell in Adam. And because under the type of the land of Canaan, not only the hope of eternal life was proposed unto Abraham, but also the full and perfect blessing of God: the Apostle very aptly teacheth that the dominion of the world was promised unto him. The godly in this present life have a certain taste hereof: because howsoever they are at divers times pinched with poverty, yet, for that with a quiet conscience they participate those things which God hath created to their use,4 and with his favour and will enjoy the earthly blessings, as pledges and earnest pennies of eternal life, poverty is no let unto them, wherefore they should not acknowledge heaven, earth, and the Sea to belong unto them.
But Paule doth not oppose spiritual holinesse of life against ceremonies, but faith and his righteousnesse. The summe therefore is, the inheritaunce was promised to Abraham, not because he had deserued it by keeping the law, but because by fayth he had obteined righteousnesse. And surely (as Paule straightwayes declareth) then doe the consciences of men inioye perfect peace, when they feele that to be freely giuen them, which is not due vnto thē by right.