A17643:906
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.
32 For God hath shut up. &c. A notable sentence whereby he ⟨p. 158⟩declareth there is no cause why they should despair of others, which have some hope of salvation for whatsoever they are now, they were as all others are: so then, if through the only mercy of god they have escaped forth from unbelief, they ought to leave place unto the same mercy for others also. For as concerning guiltiness he maketh the Jews equal with the gentiles, that both of them might understand, the way to salvation is open to others as well as unto them. For there is one only mercy of God which saveth: & it may offer it self unto them both. This sentence therefore answereth that testimony of Ose, which he cited before:1 I will call that my people was no people. Moreover, his meaning is not that God doth so blind all men, as though their incredulity were to be imputed to him: but by his providence he hath so disposed it, that all should be guilty of incredulity, and so he might have them subject to his judgement: to this end verily that all merits being buried, salvation might be of his only goodness. Here therefore Paul intendeth two things. First, that there is nothing in any man, wherefore he should be preferred before others, besides the mere grace of God. And secondly, that God in the dispensation of his grace is not let, but he may bestow the same upon whom he will. There is an Emphasis in this word mercy, for it signifieth that God is tied to none, & therefore doth save all freely, because all are in like sort lost. Furthermore, their dotage is too gross, who gather from hence that all shall be saved. For Paul meaneth simply that as well Jews as gentiles, are saved no other way then by the mercy of God: least he should leave unto any some matter of complaint. And sure it is this mercy is offered indifferently unto all, but which seek it by faith.
32 For God hath shut vp. &c. A notable sentence wherby he ⟨p. 158⟩declareth there is no cause why they shoulde dispaire of others, which haue some hope of saluatiō for whatsoeuer they are now, they were as al others are: so thē, if through ye only mercy of god they haue escaped forth frō vnbeliefe, they ought to leaue place vnto ye same mercy for others also. For as cōcerning gyltines he maketh ye Iewes equal with ye gētiles, yt both of them might vnderstand, the way to saluation is open to others as well as vnto them. For there is one only mercy of God which saueth: & yt may offer it selfe vnto them both. This sentence therfore answeareth that testimony of Ose, which he cited before: