A17643:364
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.
25 Who was delivered to death for our sins, and is risen again for our justification.
25 Who was deliuered to death for our sinnes, and is risen againe for our iustification.
23 Now it was not written. Because a proof taken from an example (as we have admonished above) is not alway firm, least that should come into question, Paul affirmeth plainly that in the person of Abraham was showed an example of that common righteousness, which indifferently appertaineth unto all. In this place we are admonished of making our profit of examples in the scriptures. The Heathen have truly called an history the mistress of life: but as it cometh from them, no man can safely profit in it: the scripture only doeth by right challenge that preeminence. For first it prescribeth general rules, whereunto we may bring every history for trial, that it may serve to our profit, Secondly, it clearly discerneth what deeds are to be followed, and what are to be eschewed. And as for doctrine, wherein it is chiefly conversant, it hath that peculiar to it self: as namely, it showeth the providence of the Lord, his justice and goodness towards his, and his judgements towards the reprobate. That therefore, which is said of Abraham, Paul denieth it to have been written for his cause only. For it is not a thing which pertaineth to the special calling of some one and certain person, but the manner of obtaining righteousness is described, which is one and perpetual amongest all: and ⟨p. 59⟩this description is made in him that is the father of all the faithful, upon whom the eyes of all ought to intend. Wherefore if we will handle the sacred histories purely and godly,1 we must remember they are so to be handled, that we may reap thence the fruit of sound doctrine. And partly they instruct us to frame our lives, partly to confirm our faith, partly to stir up the fear of the Lord. For the framing of our lives, the imitation of holy fathers shall help, if we learn of them sobriety, chastity, love, patience, modesty, contempt of the world, and other virtues. For the confirmation of our faith, the help of God maketh, which was alway present to them, his protection and fatherly care which he alway had over them, shall minister consolation in adversity: the judgements and punishments of God executed upon the wicked, shall help us, if they put into us a fear, which may replenish our hearts with reverence and piety. And whereas he saith: not for him only, thereby he seemeth to insinuate, that it was partly written for his sake: