A17643:606
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.
In deed the faithful under the law did call God father, but not with such sure confidence, seeing the veil did drive them far from the sanctuary: but now when an entrance is opened unto us by the blood of Christ, we may familiarly, and as it were with full mouth glory that we are the sons of God: from whence this cry proceedeth. Finally by this the prophecy of Hosea is fulfilled, I will say unto them: you are my people: and they shall answer again, thou art our God. 1For the more clear the promise is, so much more boldness is there in prayer.
In deede the faythfull vnder the lawe did call God father, but not with such sure confidence, seeing the vayle did driue them farre from the sanctuarie: but nowe when an entraunce is opened vnto vs by the blood of Christ, wee may familiarly, and as it were with full mouth glorie that wee are the sonnes of God: from whence this crye proceedeth. Finally by this the prophesie of Osee is fulfilled, I will say vnto them: you are my people: and they shall answer agayne, thou art our God. 1For the more cleare the promise is, so muche more boldenesse is there in prayer.
16 For the spirit. He doeth not simply say, the spirit of GOD is a witness to our spirit: but he useth a compound verb, which may be translated, to witness together, if contestation were not somewhat else with the latins. But Paul meaneth, that the spirit of God doth give unto us such testimony, that by the direction and governance thereof, our spirit is assured the adoption of God is firm. For our mind of it self, except the testimony of the spirit went before, could not bring unto us, this confidence. Moreover here is an exposition of the former sentence. For whiles the spirit testifieth that we are the sons of God, it doeth withal put this boldness in our hearts that we dare call God our father. And surely seeing it is the confidence of heart only that openeth our mouth,1 except the spirit gave testimony to our hearts of the fatherly love of God, our tongues would be dumb to utter any prayers. For that principle is alway to be holden, God is not otherwise rightly prayed unto, unless as in mouth we call him father: so we be surely persuaded in our hearts that he is such one.
16 For the spirite. Hee doeth not simplie say, the spirite of GOD is a witnesse to our spirite: but hee vseth a compounde verbe, which may bee translated, to witnesse togeather, if contestation were not somewhat els with the latines. But Paul meaneth, that the spirit of God doth giue vnto vs such testimonie, that by the direction and gouernance thereof, our spirite is assured the adoption of God is firme. For our minde of it selfe, except the testimonie of the spirite went before, coulde not bring vnto vs, this confidence. Moreouer here is an exposition of the former sentence. For whiles the spirite testifieth that we are the sonnes of God, it doeth withall put this boldnes in our hearts that wee dare cal God our father. And surely seeing it is the confidence of heart only that openeth our mouth,1 except the spirite gaue testimonie to our hearts of the fatherly loue of God, our tongues woulde bee dombe to vtter any prayers. For that principle is alway to be holden, God is not otherwise rightly prayed vnto, vnles as in mouth we call him father: so wee bee surely perswaded in our heartes that he is such one.
- 1When God is rightly prayed unto.When God is rightly prayed vnto.
Whereunto the other also answereth, namely that our faith is not otherwise proved then by the invocation of God. And therefore not without cause, Paul calling us unto this proof, showeth that then it appeareth how seriously every one believeth, when they who have embraced the promise of grace, exercise them selves in prayers. And here those toys of Sophisters touching moral conjecture are notably refuted: which is nothing else but uncertainty and doubtfulness of mind, yea rather wandering and error. And also their objection is answered: where they demand how a man may be assured of the will of God.1 But this certainty proceedeth not from mans brain: but is the testimony of the spirit of God, as he handleth more at large in his former Epistle to the Corinthians, whence also the fuller exposition of this place is to be gathered. Therefore this sentence standeth sure, that none can be called the Son of God, who doeth not acknowledge him self to be such one: which knowledge is called science of John, to show fourth the certainty thereof.2
Whereunto the other also answereth, namely that our fayth is not otherwise prooued then by the inuocation of God. And therefore not without cause, Paul calling vs vnto this proofe, sheweth that then it appeareth howe seriously euery one beleeueth, when they who haue imbraced the promise of grace, exercise them selues in prayers. And here those toyes of Sophisters touching morall coniecture are notablie refuted: whiche is nothing els but vncertaynetie and doubtfulnesse of minde, yea rather wandering and errour. And also their obiection is answered: where they demaunde howe a man may bee assured of the will of God.1 But this certaintie proceedeth not from mans brayne: but is the testimonie of the spirite of God, as hee handleth more at large in his former Epistle to the Corinthians, whence also the fuller exposition of this place is to be gathered. Therfore this sentence standeth sure, that none can bee called the sonne of God, who doeth not acknowledge him selfe to bee such one: which knowledge is called science of Iohn, to shew fourth the certaynetie thereof.2
- 1Whence the certainty of salvation proceedeth.Whence the certainetie of saluation proceedeth.
- 21. Joh. 5.19.1. Ioh. 5.19.
17 If we be children. By an argument taken from that is annexed or from the consequent, he proveth that salvation standeth herein, if we have God for our father. The inheritance is ordained for the sons: seeing then God hath adopted us to himself for sons, he hath also ordained the inheritance for us. Secondly, he showeth what kind of inheritance that is, namely celestial: and therefore incorruptible and eternal, such as was manifested in Christ. By which manifestation both all uncertainty is taken away, and also the excellency of the inheritance is commended, which we participate with the only begotten Son of God. Albeit the purpose of Paul is (as shortly after it shall better appear) highly to advance the inheritance promised unto us, that we contenting our selves with it, might manfully despise the allurements of the world, and patiently bear what so ever troubles happen unto us in the world. If so be that we suffer with him. There are divers interpretations of this place, but I like this sense above all others, We are the fellow heirs of Christ, so that we follow him, the same way he went unto that inheritance. And so where as he made mention of Christ, ⟨p. 103⟩his meaning is (as it were by these degrees) to pass unto this cohortation, the inheritance of God is therefore ours, because by his grace we are adopted to be his sons: and least it should be doubtful, the possession thereof is already delivered unto Christ, whose partakers we are made.1 And Christ came unto it by the cross: therefore we must go unto it the same way. Neither is that to be feared, which some stand in awe of, least by this, Paul did ascribe the cause of eternal glory to our labours, for this kind of speech, is not unusual in the scriptures: but rather he declareth the order which the Lord followeth in ministering salvation unto us, then the cause. For before he had sufficiently defended the free mercy of God, against the merits of works: now whiles he exhorteth us unto patience, he disputeth not whence salvation cometh to us, but how the Lord governeth his.
17 If wee be children. By an argument taken from that is annexed or from the consequent, hee prooueth that saluation standeth herein, if wee haue God for our father. The inheritaunce is ordeined for the sonnes: seeing then God hath adopted vs to himselfe for sonnes, hee hath also ordeyned the inheritaunce for vs. Secondly, hee sheweth what kinde of inheritaunce that is, namely celestiall: and therefore incorruptible and eternall, such as was manifested in Christ. By which manifestation both all vncertainetie is taken away, and also the excellencie of the inheritaunce is commended, which wee participate with the onely begotten sonne of God. Albeit the purpose of Paule is (as shortly after it shall better appeare) highly to aduaunce the inheritaunce promised vnto vs, that wee contenting our selues with it, might manfully dispise the allurementes of the worlde, and patiently beare what so euer troubles happen vnto vs in the worlde. If so be that we suffer with him. There are diuers interpretations of this place, but I like this sence aboue all others, Wee are the fellowe heires of Christ, so that wee followe him, the same way hee went vnto that inheritaunce. And so where as he made mention of Christ, ⟨p. 103⟩his meaning is (as it were by these degrees) to passe vnto this cohortation, the inheritaunce of God is therefore ours, because by his grace wee are adopted to be his sonnes: and least it should be doubtfull, the possession thereof is alreadie deliuered vnto Christ, whose partakers wee are made.1 And Christ came vnto it by the crosse: therefore we must goe vnto it the same way. Neither is that to bee feared, which some stande in awe of, least by this, Paule did ascribe the cause of eternall glory to our laboures, for this kinde of speech, is not vnusuall in the scriptures: but rather hee declareth the order which the Lorde followeth in ministring saluation vnto vs, then the cause. For before hee had sufficiently defended the free mercie of God, against the merites of workes: nowe whiles hee exhorteth vs vnto patience, hee disputeth not whence saluation commeth to vs, but howe the Lorde gouerneth his.
- 1By passions & sufferings the Lords ministereth unto us salvation through his free mercy.By passions & sufferings the Lords ministreth vnto vs saluation thorow his free mercie.
18 For verily I think. Although they do not altogether amiss, who take this by the way of correction: yet I had rather refer it to the amplifying of the cohortation, in stead of a preoccupation: to this sense, it ought not to be grievous unto us, if we must come unto the celestial glory by divers afflictions, seeing if they be compared with the greatness of this glory, they are nothing. He hath put glory to come,1 for eternal glory: as he calleth those afflictions of the world, which pass away suddenly. Hereby it appeareth this place was ill understood of the schoolmen, whence they have gathered their distinction of congruo and condigno. Neither doeth the Apostle compare the dignity of them both: but only mitigateth the bitterness of the cross, by the comparison of the greatness of glory, and that to confirm the minds of the faithful in patience.
18 For verely I thinke. Although they doe not altogether amisse, who take this by the way of correction: yet I had rather referre it to the amplifying of the cohortation, in steede of a preoccupation: to this sence, it ought not to bee grieuous vnto vs, if wee must come vnto the celestialll glory by diuers afflictions, seeing if they be compared with the greatnes of this glory, they are nothing. Hee hath put glorie to come,1 for eternall glory: as hee calleth those afflictions of the worlde, whiche passe away suddainely. Hereby it appeareth this place was ill vnderstoode of the schoolemen, whence they haue gathered their destinction of congruo and condigno. Neither doeth the Apostle compare the dignitie of them both: but onely mitigateth the bitternesse of the crosse, by the comparison of the greatnesse of glory, and that to confirme the mindes of the faythfull in patience.
- 1Glory to come put for eternal glory.Glory to come put for eternall glory.
19 For the fervent expectation of the creature, expecteth for the revelation of the sons of God.
19 For the feruent expectation of the creature, expecteth for the reuelation of the sonnes of God.
20 For the creature is subject to vanity, not of it own will, but for him, who hath made it subject in hope.
20 For the creature is subiect to vanitie, not of it owne will, but for him, who hath made it subiecte in hope.
21 Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God.
21 Because the creature also shall be deliuered from the bondage of corruption, into the glorious liberty of the sonnes of God.
also,
22 For we know that every creature groaneth with us also, and travaileth in pain together unto this present.
22 For wee knowe that euery creature groneth with vs also, and trauayleth in paine together vnto this present.
19 For the fervent. He teacheth that we have an example of the patience he exhorteth unto, even in the very dumb creatures. For to let pass the variety of expositions, I understand this place thus, that there is no element, neither any part of the world, which not being (as it were) touched with the feeling of the present evil, intendeth not upon the hope of the resurrection. And he putteth down two things, namely, that all creatures travail, and yet are sustained by hope. Whereby also it appeareth how great the price of eternal glory is, that it can provoke & draw all things into desire of it. Furthermore, this speech, expectation expecteth, although it be somewhat strange, yet it hath a most convenient sense: for he signifieth thereby, that the creatures being plunged in great anxiety, and hanging in suspense, with great desire, do expect that day, which shall openly declare the glory of the sons of God.1 He calleth that the revelation of the sons of God, when we shall be like unto God: as John saith, for although we know we are his sons, yet it hath not appeared. And I have kept the words of Paul, because the translation of Erasmus seemeth unto me bolder then were meet, namely, until the sons of God be manifest, and yet it doeth not sufficiently express the mind of the Apostle. For his meaning is not, that the sons of God shall be manifested in the last day: but then it shall appear how happy, and blessed their estate is, when they having put off corruption, shall put on celestial glory. For he therefore attributed hope unto the creatures that want sense, that the faithful might open their eyes to behold the invisible life, although it lie yet hid under a deformed habit.
19 For the feruent. He teacheth that wee haue an example of the patience hee exhorteth vnto, euen in the very dumbe creatures. For to let passe the varietie of exposicions, I vnderstande this place thus, that there is no element, neyther any part of the worlde, which not being (as it were) touched with the feeling of the present euill, intendeth not vpon the hope of the resurrection. And he putteth downe two thinges, namely, that all creatures trauayle, and yet are susteyned by hope. Whereby also it appeareth how great the price of eternall glory is, that it can prouoke & draw al things into desire of it. Furthermore, this speech, expectation expecteth, although it be somewhat strange, yet it hath a most conuenient sence: for he signifieth thereby, yt the creatures being plunged in great anxietie, and hanging in suspence, with great desire, do expect that day, whiche shall openly declare the glory of the sonnes of God.1 He calleth that the reuelation of the sonnes of God, when we shall bee like vnto God: as Iohn sayth, for although we knowe we are his sonnes, yet it hath not appeared. And I haue kept the wordes of Paule, because the translation of Erasmus seemeth vnto mee bolder then were meete, namely, vntill the sonnes of God bee manifest, and yet it doeth not sufficiently expresse the mind of the Apostle. For his meaning is not, that the sonnes of God shalbe manifested in the last day: but then it shall appeare howe happie, and blessed their estate is, when they hauing put off corruption, shal put on celestiall glory. For he therefore attributed hope vnto the creatures that want sence, that the faithfull might open their eyes to beholde the inuisible life, although it lie yet hid vnder a deformed habite.
- 1What is meant by the revelation of the sons of God. 1. John. 3.2What is ment by the reuelatiō of the sonnes of God. 1. Iohn. 3.2
20 For the creature is subject to vanity. He declareth the end of the expectation by the contrary. For because the creatures now subject to corruption, can not be renewed, before the sons of God be wholly restored, therefore they coveting their instauration or renewing, respect the manifestation of the celestial kingdom. He saith they are subject to vanity, because ⟨p. 104⟩they abide not in firm and sure estate, but as frail and unstable,1 they pass away with swift course.
20 For the creature is subiect to vanitie. Hee declareth the ende of the expectation by the contrarie. For because the creatures nowe subiect to corruption, can not bee renewed, before the sonnes of God be wholly restored, therefore they coueting their instauratiō or renewing, respect the manifestation of ye celestiall kingdome. Hee sayth they are subiecte to vanitie, because ⟨p. 104⟩they abide not in firme and sure estate, but as fraile and vnstable,1 they passe away with swift course.
- 1Howe the creatures are subject to vanity.Howe the creatures are subiect to vanitie.
For there is no doubt but he setteth vanity against the perfection of nature. Not of it own will. Seeing there is no sense in such creatures, will here assuredly is to be taken for natural inclination, whereby the whole nature of things is carried to his conservation and perfection. What so ever therefore is holden under corruption it is against the will of nature.1 But by the figure prosopopoeia he bringeth in all the parts of the world, as though they were endued with sense: that we might the rather be ashamed of our sottishness, unless the ruinous staggering of the world which we see, do lift us up higher. But for him. He propoundeth an example of obedience in all creatures, and addeth that the same proceedeth of hope, because hence cometh the alacrity of the sun, moon, and all the stars, to run their perpetual course, hence cometh the sedulous obsequy of the earth to bring forth fruits, hence cometh it the air is never wearied with moving, hence cometh the ready power of the waters to flow, because God hath given every thing his charge: and hath not only by precise commandment charged what he would have done, but also inwardly hath put hope of renovation. For in that woeful dissipation which followed the fall of Adam, the whole frame of the world should fall every moment, and all the parts thereof should faint, except some certain secret stability proceeding else where did stay them. It were therefore too absurd, that the earnest of the spirit should be of less force in the sons of God, then a secrete instinct in dead creatures. Howe so ever then the creatures do naturally incline another way, yet because it pleaseth God to make them subject unto vanity, they obey his commandment: and because he hath given them hope of a better condition, therein they nourish them selves, differing their desire, until the incorruption promised to them he revealed. It is by the figure prosopopoeia that he now attributeth hope unto them, as before to will and nill.
For there is no doubt but hee setteth vanitie agaynst the perfection of nature. Not of it owne will. Seeing there is no sence in such creatures, will here assuredly is to bee taken for naturall inclination, whereby the whole nature of thinges is caried to his conseruation and perfection. What so euer therefore is holden vnder corruption it is against the will of nature.1 But by the figure prosopopeia he bringeth in all the partes of the worlde, as though they were indued with sence: that wee might the rather bee ashamed of our sottishenesse, vnlesse the ruinous staggering of the worlde whiche wee see, doe lifte vs vp higher. But for him. Hee propoundeth an example of obedience in all creatures, and addeth that the same proceedeth of hope, because hence commeth the alacritie of the sunne, mone, and all the starres, to runne their perpetuall course, hence commeth the sedulous obsequie of the earth to bring foorth fruites, hence commeth it the ayre is neuer weried with mouing, hēce commeth the readie power of the waters to flowe, because God hath giuen euery thinge his charge: and hath not onely by precise commaundement charged what he woulde haue done, but also inwardly hath put hope of renouation. For in that wofull dissipation which followed the fall of Adam, the whole frame of the world should fall euery moment, and all the parts thereof should fainte, except some certayn secret stabilitie proceeding els where did stay them. It were therefore too absurde, that the earnest of the spirite shoulde bee of lesse force in the sonnes of God, then a secrete instinct in dead creatures. Howe so euer then the creatures doe naturally incline another way, yet because it pleaseth God to make them subiect vnto vanitie, they obey his commaundement: and because hee hath giuen them hope of a better condition, therein they nourishe them selues, differring their desire, vntill the incorruption promised to them hee reueiled. It is by the figure prosopopeia that hee nowe attributeth hope vnto them, as before to will and nill.
- 1Prosopopoeia is when we give that to things without life which is proper to living things &c.Prosopopeia is when we giue that to thinges without life which is proper to liuing things &c.
21 Because the creature also. He showeth how the creature in hope is made subject unto vanity: namely because ⟨image 118⟩it shall come to pass that at length it shall be delivered: as Isaiah testifieth, and yet Peter also more clearly confirmeth.
21 Because the creature also. Hee sheweth howe the creature in hope is made subiect vnto vanitie: namely because ⟨image 118⟩it shall come to passe that at length it shall bee deliuered: as Esay testifieth, and yet Peter also more clearely confirmeth.
And here verily it is meet for us to consider what a horrible curse we have deserved,1 seeing all the harmless creatures from earth to heaven have suffered punishment for our sins. For in that they labour under corruption, that cometh to pass through our fault, so the condemnation of mankind is graven in heaven, earth, and all the creatures. Again hereby appeareth unto how excellent glory the sons of God shall come, for the amplifying and setting forth whereof, all creatures shall be renewed.
And here verily it is meete for vs to consider what a horrible curse wee haue deserued,1 seeing al the harmelesse creatures from earth to heauen haue suffered punishment for our sinnes. For in that they labour vnder corruption, that commeth to passe thorowe our fault, so the condemnation of mankinde is grauen in heauen, earth, and all the creatures. Agayne hereby appeareth vnto howe excellent glorie the sonnes of God shall come, for the amplifiyng and setting forth whereof, all creatures shall bee renewed.
- 1The condemnation of mankind is graven in heaven, earth & all creatures.The condemnation of mankind is grauen in heauen, earth & all creatures.
Finally, he meaneth not that the creatures shall be partakers of the same glory, with the sons of God, but in their kind they shall be partakers of a better state: because GOD will restore the world, now fallen with mankind, into perfection. But what kind of integrity shall be as well in beasts as in plants and metals, it is not meet curiously to search, neither is it lawful: because the chiefest part of corruption is utter decay. Certain subtle, but scarce sober men, demand whither all kind of beasts shall be unmortall: but if these speculations may have loose reins, whither will they carry us? Therefore let us be content with this simple doctrine, that there shall be such a temperature, and such a decent order, that nothing shall appear either deformed, or ruinous.
Finally, hee meaneth not that the creatures shall bee partakers of the same glory, with the sonnes of God, but in their kinde they shall bee partakers of a better state: because GOD will restore the worlde, nowe fallen with mankinde, into perfection. But what kinde of integritie shall bee as well in beasts as in plantes and mettalles, it is not meete curiously to searche, neither is it lawfull: because the chiefest part of corruption is vtter decay. Certayne subtile, but scarce sober men, demaunde whither all kinde of beastes shall be unmortall: but if these speculations may haue loose reines, whither will they carrye vs? Therefore let vs bee content with this simple doctrine, that there shall be such a temperature, and such a decent order, that nothing shall appeare eyther deformed, or ruinous.