A17643:917
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.
1 Therefore I beseech you brethren, by the mercies of God, that ye give your bodies a lively Sacrifice, holy, and acceptable unto GOD, which is your reasonable service. 2 And fashion not your selves to this world: but be ye changed in the renewing of your mind: that ye may prove what is the good will of God, acceptable and perfect.
1 THerefore I beseeche you brethren, by the mercies of God, that yee giue your bodies a liuely Sacrifice, holy, and acceptable vnto GOD, which is your reasonable seruice. 2 And fashion not your selues to this worlde: but be ye changed in the renuing of your minde: that yee may proue what is the good will of God, acceptable and perfect.
After that Paul hath handled those things, at the which it was meet he should begin, in the erecting the kingdom of God: namely, that righteousness is to be sought for of God only, that salvation must come unto us by his only mercy, that the sum of all good things, is laid up for us, and daily offered in Christ only: Now very aptly he passeth unto the reformation of manners. Seeing by that healthful knowledge of God and Christ, the soul is as it were regenerate, into a celestial life: and by godly exhortations and precepts, the life it self is after a sort framed and fashioned. For in vain doest thou go about to show the practise or study of composing and ordering the life, if first thou doest not show unto men that the original of all righteousness is in God, and Christ: which is to raise them from the dead. And this is the principal difference of the Gospel, and Philosophy. For albeit the Philosophers do entreat of manners very excellently, and with great commendation of wit, yet notwithstanding whatsoever beauty appeareth in their precepts, it is like a fair building of an house without a foundation: because the principles being omitted they propound a maimed doctrine, not unlike a body without a head. Neither is the manner of teaching used in Popery much unlike. For although by the way they make mention of the faith of Christ, and the grace of the holy spirit, yet it is apparent how they come nearer unto profane philosophers, then unto Christ and his Apostles. And as the Philosophers before they put down laws touching manners, entreat first of the end of goodness, and search out the original of virtues, whence afterward they draw, and derive all duties: so here Paul setteth down the original whence all the pares of holiness follow: namely, that we are redeemed of the Lord to this end, that we should consecrate our selves and all our members to him. But it is necessary to examine every part.