A17643:340
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.
That it might come by grace. Here first the Apostle showeth, that nothing is set before faith, but mere grace: and this is as they commonly term it,1 his object. For if it respected merits, wrongfully should the Apostle infer, that that is of free grace whatsoever faith obtaineth for us of God. I will repeat it again in other words, if it be of grace, whatsoever we obtain by faith, then all respect of works doth lye dead. But that which followeth next, doth more clearly remove all ambiguity or doubtfulness: namely, that the promise then standeth firm, when it leaneth upon grace. For by this word Paul confirmeth, that so long as men depend upon works they are in suspense or doubt: because they deprive themselves of the fruit of the promises. Here also we may easily gather, that grace is not (as some imagine) taken for the gift of regeneration, but for free mercy or favour: for as regeneration is never perfect, so should it never suffice to appease the consciences, neither by it self should it make the promise firm. Not to that only which is of the law. Whereas this clause else where doth signify those,2 who being preposterously zealous of the law, tie themselves to the yoke thereof, and glory in confidence of it: here it signifieth simply the nation of the Jews, to whom the law of the Lord was delivered. For whosoever abide under the power of the law, Paul in another place teacheth, they are subject to the curse. And therefore it is certain, they are excluded from the participation of grace: he meaneth not then the servants of the law, who being addicted to the righteousness of works, renounce Christ: but the Jews who being brought ⟨p. 55⟩up in the law, gave their name to Christ. But that this sentence may be more clear, resolve it thus. Not to them only which are of the law, but to all those which follow the faith of Abraham, although they had no law before. Who is the father of us all. The relative hath the force of a causal particle. For thereby he goeth about to prove, the Gentiles to be partakers of this grace, because by the same Oracle wherein the inheritance was given to Abraham and his seed, the Gentiles were received into his stead. For it is said, he is ordained to be the father, not of one, but of many nations:
That it might come by grace. Here first the Apostle sheweth, that nothing is set before faith, but meere grace: and this is as they commonly terme it,