A17643:716
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.
And also the pronoun Relative expresseth plainly, that mercy is not indifferently for all. This liberty is taken from God, if his election be tied to external causes. In tow words which Moses useth, the only cause of salvation is expressed: for Chanan is to favour, or give a benefit freely & liberally: but Racham is to show mercy. So that is brought to pass that Paul intendeth: namely, that the mercy of God because it is free, is not tied, but he may show it where he lust.
And also the pronowne Relatiue expresseth plainely, that mercy is not indifferently for al. This libertie is taken from God, if his election be tyed to external causes. In tow wordes which Moses vseth, the onely cause of saluation is expressed: for Chanan is to fauour, or giue a benefit freely & liberally: but Racham is to shew mercy. So that is brought to passe that Paul intendeth: namely, that the mercy of God because it is free, is not tyed, but he may shew it where he lust.
16 So then it is not &c.) By that testimony he gathereth, that without all controversy it followeth, the election of God is not to be attributed to our industry, or study, or endeavour: but is wholly to be referred unto the counsel of God. Least any should think, that they who are chosen, are therefore chosen because they did deserve it, or had won unto themselves the favour of God by any means: or finally, because there was in them any crumb of dignity or worthiness, whereby the Lord might be provoked. And understand it simply, that it standeth not in our will or study (for he hath put course for study) that we should be nun bred amongest the elect: but that standeth wholly on the goodness of God, which chooseth those freely, that neither will, nor study, no nor think of it. And they who reason out of this place that there is in us some force or virtue of study, but which can do nothing by it self, except it be holpen by the mercy of God, they do it foolishly. For the Apostle doth not show what is in us: but excludeth all our endeavours. It is therefore a mere cavillation that they bring in: namely, that we will and run, because Paul denieth it to be in the willer or runner: seeing his mind is nothing else, then that neither will nor running doth any thing. Yet they are again to be reproved, who, to the end they might give place to the grace of God, abide secure and idle. For although we profit nothing by our own study, yet that study which is inspired of God is not uneffectual. These things are not therefore said, that we should by our waywardness or slothfulness choke the spirit of GOD infusing his sparkles into us: but that we should understand, it is of him, whatsoever we have: and therefore let us learn both to ask all things of him, to hope for all things, and to ascribe all things to him, & also with fear & trembling to seek our salvation.