A17643:617
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.
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