the Apostle sheweth that nothing is set before faith but meere grace and this is as they commonly terme it The grace of god is the obiect of faith his obiect For if it respected merits wrongfully should the Apostle inferre that that is of free grace whatsoeuer faith obteineth for vs of God I will repeate it againe in other wordes if it bee of grace whatsoeuer wee obtein by faith then all respect of workes doth lye dead But that whiche followeth nexte doth more clearely remooue all ambiguitie or doubtfulnesse namely that the promise then standeth firm when it leaneth vpon grace For by this worde Paule confirmeth that so long as men depende vppon workes they are in suspence or doubt because they depriue themselues of the fruite of the promises Here also we may easily gather that grace is not as some imagine taken for the gift of regeneration but for free mercy or fauour for as regeneration is neuer perfect so shoulde it neuer suffice to appeace the consciences neither by it selfe shoulde it make the promise firme Not to that onely which is of the law Wheras this clause els where doth signifie those Those Iewes who being brought vp in the law renoūce their own righteousnes and cleaue vnto Christ are deliuered the residue abide vnder the curse who being preposterously zealous of the lawe tye themselues to the yoke thereof and glorye in confidence of it heere it signifieth simply the nation of the Iewes to whome the lawe of the Lorde was deliuered For whosoeuer abide vnder the power of the lawe Paule in another place teacheth they are subiect to the curse And therefore it is certaine they are excluded from the participation of grace he meaneth not then the seruants of the lawe who being addicted to the righteousnesse of workes renounce Christe but the Iewes who being brought vp in the lawe gaue their name to Christe But that this sentence may bee more cleare resolue it thus Not to them onely which are of the law but to all those which follow the faith of Abraham although they had no lawe before Who is the father of vs all The relatiue hath the force of a causall particle For thereby hee goeth about to proue the Gentiles to bee partakers of this grace because by the same Oracle wherein the inheritance was giuen to Abraham and his seede the Gentiles were receiued into his steede For it is said he is ordeined to bee the father not of one but of many nations wherein was prefigured the dispensation of the grace to come which then was conteined in Israel onely For vnlesse the promised blessinge were extended vnto them they coulde not be reckoned amongst the seede of Abraham The pretertence of the verbe according to the common vse of the Scripture noteth the certaintie of the counsaile of God For although nothing appeared then lesse yet because God had so ordeined How Abraham is the father of many natiōs he is truely saide to bee appointed the father of many nations Let the testimonie of Moses bee included in a parenthesis that this sentence may be ioyned Who is the father of vs all before God c. For it was necesary also to shewe what was the forme of that consanguinitie or kinred least the Iewes shoulde glory to muche in their carnall generation Hee saith therefore Abraham is our father before God which is as much as if hee shoulde call him a spirituall father For hee hath that priuiledge not from his owne flesh but from the promise of God 17 Whome hee beleeued who quickeneth the dead In this circumlocution the very substance of Abrahams faith is declared that from his example he might passe vnto the Gentiles The substance of Abrhams faith For Abraham was to come vnto that promise whiche hee had heard from the mouth of God by a wonderfull way seeing there appeared as yet no token thereof Seede was promised to him as vnto one that had beene lustie and liuely but hee was dead Therefore it lay vpon him to haue his cogitation erected vnto that power of God whereby he quickeneth those that are dead Now there is no absurditie if the Gentiles which otherwise are barren and deade be incorporate into the societie For he which therefore denyeth them to be capable of grace doeth iniurie vnto Abraham whose faith did leane vpon this cogitation that it mattereth not though he be dead which is called of the Lord vnto life who can easily by his worde through his power raise the dead Moreouer here we haue a type and example of our vniuersal calling Whiles the Lo. calleth vs vnto life there is no sparkle of goodnes in vs we are as a dead dried tree But this is no matter with God who can easily raise the deade Wherin our original or rising is set before our eyes not that originall or rising whereby we grow vp to the first natiuitie but whereby wee growe vp into the hope of the life to come namely that whiles we are called of the Lord wee arise vp out of nothing For whatsoeuer we seeme to be yet haue we not any sparkle of goodnesse whereby we might bee made apte for the kingdome of God For that wee may be rather meete to heare the calling of the Lorde wee must vtterly die vnto our selues This is the condition of calling that they which are dead in themselues might be raised vp of the Lorde they which are nothing by his vertue may begin to bee something The word calling ought not to be restrained vnto preaching but according to the vsuall maner of the scripture it is taken for to raise vp and the rather to set foorth the power of God who by a becke only can raise vp whom he will 18 Who aboue hope beleeued vnder hope that hee shoulde bee the father of many nations according to that whiche was spoken to him so shall thy seede bee 18 Who besides hope If it bee read so the sense shall bee when there was no argument yea when all thinges were contrarie yet ceased hee not to beleeue And surely there is no greater enemie vnto faith then to tye our mindes to our eyes that from their sight wee might take the matter of hoping It maye also bee read aboue hope and perhaps more fitly as though hee saide that Abraham by his faith did farre exceede or goe beyonde whatsoeuer hee could conceiue For vnlesse faith by celestiall winges flie vppe that it mighte despise all the senses of the fleshe it shall alwaies sticke in the claye of the worlde And where as Paule vseth the woorde hope twise in the same sentence in the first place it signifieth that argument of hopyng Hope put for the matter of hoping which may be taken from nature and the reason of the fleshe in the seconde place it signifieth faith giuen of God in this sense when there was no matter of hoping Hope put for trust in Gods promise yet through hope hee depended
a likelinesse Therefore I suppose an irrision to bee in these wordes as though he shoulde saye if any will haue a difference of the Gentile from the Iewe let him take this that the Gentile obteyneth righteousnesse by fayth and the Iewe of faith Vnlesse perhaps you had rather distinguish thus the Iewes are iustified of faith because they are borne the heyres of grace whiles the right of adoption was giuen ouer to them of their fathers the Gentiles by faith because the couenaunt came vnto them in another sort 31 Doe we therefore make the law voyde by faith God forbid but we establish the lawe 31 Doe we therefore c. As soone as the law is opposed vnto faith the fleshe straight wayes therby catcheth some suspition of repugnancie as though one were contrary to the other And especially this false imagination taketh place in those who beyng indued with a preposterous knowledge of the law and hauing left the promises seeke nothing els in it then the righteousnesse of works And for this cause not only Paule but also the Lorde himselfe was euill spoken of amongest the Iewes as though by his whole preaching he laboured the abrogation of the law Whence proceeded that protestation I came not to destroy the law Mat. 5.17 but to fulfill it And this suspition appertayned aswell vnto that part of the law concerneth manners as that concerneth ceremonies For because the Gospel maketh the ceremonies of Moses to cease it is thought to tend vnto the subuersion of the ministery of Moses Moreouer because the Gospell taketh away all righteousnes of woorkes it is thought to be contrary to so many testimonyes of the law where the Lorde affirmeth that he hath prescribed in the lawe the way of righteousnesse and saluation Wherefore I neyther vnderstand this excuse of Paule The whole law established and fulfilled in Christ and not made voyde of that ceremonies only neyther of the morall preceptes onely but in generall of the whole lawe For the morall lawe is truely confirmed and established by fayth in Christ seeing it was giuen to this ende that hauing taught man his iniquity it might leade him vnto Christ without whom the law it selfe is not performed and in vayne it preacheth what is meete to be done neither came â—â—e any thing but stirre vp the lust or concupiscence more to the end at the length it might bring vpon man a greater damnation But when we are once come vnto Christ first there is found in him the exact righteousnes of the law which is also ours by imputation Secondly sanctification wherby our hearts are â—â—amed to the obseruatioÌ„ of the law namely that obseruation which though it be imperfect yet aymeth to the marke The like reason is of ceremonies which verily cease and vanish by the comming of Christ but in so doing they are truely confirmed For if they be esteemed by theÌ„selues they are vayne shadowes and shewes easily done away then they are found to haue some firmenesse when they respectâ— better end Herein therefore is their chiefest confirmation wheÌ„ 〈◊〉 is taught that they haue obteyned their verity in Christ Let vs therfore remember also to preach the Gospel so that by our manner of teaching the law may be established but yet propped vpâ—â— with no other stay then faith in Christ CHAP. 4. 1 VVHat shall wee saye then that our father Abraham hath found concerning the flesh 2 For if Abraham were iustified by works he hath wherin to reioyce but not with God 3 For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Why the example of Abraham 〈◊〉 beâ— common rule WHat shall we say then This is a confirmation taken from an example which is stroÌ„g enough because all things are like as wel in the matter as in the person For both he is the father of the faithfull to whom all ought to be conformed and also there is but one not many wayes for all men to obteyne righteousnessse by In many other thinges an example should not serue to make a common rule but because in the person of Abraham there was proposed a mirrour or patterne of righteousnesse which appertayneth to the whole church â—â—orthe â—â—herefore doth Paule apply that vnto the whole body of the Churche which was written of him onely And also hereby he restrayneth the Iewes to whom nothing was more plausible to glory of theÌ„ to boast themselues to be the sonnes of Abraham They neuer durst ascribe vnto themselues more sanctitie or holinesse then vnto the holy Patriarche Now seeyng it is apparant he was iustified freely his posterity which do arrogate â—nto themselues their owne proper righteousnes out of the law must heeâ—es for shame holde their peace According to the flesh Because in the text of Paule the verbe Eurckenai id est hath found is put betweene this particle the name father After this manner what shal wee say Abraham our father hath found according to the flesh Some interpreters thinke here to be demanded what Abraham hath gotten according to the flesh Which exposition if it be liked theÌ„ this saying according to the flesh shal be as much as naturally or of himselfe Neuerthelesse it is like that it is ioyned vnto this 〈◊〉 father in steed of an Epithe For besides that we are wooâ—te to be more moued with domesticall examples the dignity of peâ—egrie wherein the Iewes glorified too muche is precisely noted agayne Many thinke it to bee added by the way of contempt in which sence in another place they are called the carnall sonnes of Abraham which are not spirituall nor at all lawfull I verily suppose it was expressed for the Iewes sake onelye because it was more excellente to bee the sonnes of Abraham by nature and discent of fleshe so that they were faithfull also then to haue beene by adoption onelye The bond of naturall coniunctioÌ„ should moue vs the rather to imbrace the truth Hee graunteth therefore vnto the Iewes a nearer bonde of coniunction but yet to this ende onelye that he might the rather moue them that they should not depart from the example of their father 2 For if Abraham It is an Epicheirema That is an imperfect argument whiche ought to bee gathered into this forme if Abraham bee iustified by woorkes hee may glory of his merite But he hath not wherein to glorye with God A Sillogisme therfore he is not iustified by woorkes So that member but not with God is the minor proposition of the Sillogisme Hereunto ought to be added the conclusion whiche I haue put downe although it is not expressed of Paule He calleth that glorying when we may pretend something of our owne What it is to glory before God wherunto a reward is due in the sight of God Which seeyng he taketh away from Abraham who of vs shal chalenge to himselfe the least droppe of merite 3 For what saith the Scripture This is the probation of
no lawe is there is no transgression 14 For if they whiche are of the lawe By an argument taken from that is impossible or absurde hee proueth that that grace which Abraham obteined of God was not promised vnto him in regarde of the Legall part or in respect of workes for if this condition had beene interposed that God woulde vouchsafe to adopt those onely whiche deserue it or which keepe the lawe no man shoulde haue durst to beleeue that it apperteineth vnto him For what man findeth suche perfection in himselfe that hee dare resolue himselfe the inheritaunce is due vnto him by righteousnesse of the lawe Then were faith made voide because an impossible condition doeth not onely holde the mindes of men in suspence and maketh them doubtfull but also doth smite them with feare and trembling So the effect of the promises shoulde vanishe away because they profite nothing except they be receiued by faith If our aduersaries had eares to hearken to this one reason If saluation were grounded vpon the keeping of the law then neither should mens consciences bee at peace neither the promise haue effect then shoulde the controuersie betweene them and vs easely come to an ende The Apostle taketh it for a thing out of all question that the promises of God can not be effectuall except we receiue them with sure affiaunce of minde And what should come to passe if the saluation of man were grounded vpon the keeping of the lawe the consciences shoulde haue no certaynetie but beeing vexed with a perpetuall vnquietnesse at length shal fall to desperation The promise also whose performance dependeth vppon an impossible thing shoulde vanishe away without fruite Let them goe now whiche teache the wretched people to saue themselues by works seeing Paule doth plainly pronounce that the promise is made of none effect if it depend vpon workes But that is very necessary to be knowen faith is made voyde if it stand vpon workes For therby we both learne what faith is and what kynde of righteousnesse that righteousnesse of workes ought to be whereunto men may boldly trust The Apostle teacheth that faith doth perishe vnlesse the soule rest securely in the goodnesse of God faith then is not either a naked knowledge of God or of his truth What faith is neither a simple perswasion that God is that his worde is trueth it selfe but a sure knowledge of the mercie of God conceiued by the Gospell which sure knowledge bringeth the peace and rest of conscience towardes God The summe therefore is that if saluation rested in the obseruation of the law the mynde of man coulde haue no certainty thereof yea what promises soeuer were offered vs of God they should be voyde and of none effect So miserable wretched are we if we be turned ouer vnto workes whiles the cause and certainty of saluation is to be sought for 15 For the law c. This is a confirmation of the former sentence taken from the contrary effect of the lawe For seeing the law begetteth nothing but vengeance it cannot bring grace To those were good and perfect it would shew the way of righteousnesse The law by reason of our corruption begetteth nothing but vengeance but in as much as it commaundeth those are sinfull corrupt what they ought to doe and ministreth not strength to performe the same it proueth them guilty before the iudgement seate of God For such is the corruption of our nature that the more we are taught what is iust and right the more plainely is our iniquity discouered Wrath for iudgement and chiefly our disobedience and so the greater iudgement of God is procured By wrath vnderstand the iudgement of God in whiche significatiō it is often vsed They whiche vnderstande it that the wrath of the sinner is inflamed by the lawe because he hateth and curseth the Lawgiuer whom he seeth to be aduersant to his lustes They say that wittily but yet vnfitly in respect of the present place For that Paule woulde not any thing els but shewe howe nothing except condemnation commeth vnto vs all by the lawe both the common vse of the woorde and also the reason which hee addeth straightwayes doth declare Where there is no lawe The second proofe wherby he confirmeth that whiche hee said For otherwise it would haue beene obscure how the wrath of God should be kindled against vs by the lawe vnlesse the reason were more apparant And that is because we hauing tasted the knowlege of the iustice of God by the lawe The more knowledge men haue the more heinous is their transgression offende so much the more greeuously against God as there remaineth lesse excuse vnto vs. For they are worthie to susteine more greeuous punishment whiche despise the knowen will of God then they sinne of ignoraunce The Apostle speaketh not of the simple transgression of righteousnesse from the which no man is exempted but hee calleth that transgression when a mans minde beyng taught what doth please or displease God doth wittingly and willingly burst the boundes prescribed vnto him by the worde of God And that I may speake in a worde transgression heere doeth not signifie a simple offence but a purposed stubbornes in violating iustice I take this particle ou aduerbially to wit for where Others turn it whereof as though it were a pronowne relatiue but the first reading agreeth best whiche is also most receiued Whether reading soeuer you followe the same sense abydeth namely that hee who is not instructed by the written Law if hee offende is not guiltie of so greate transgression as hee who stubbornely infringeth and breaketh the Lawe of God 16 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede not to that onely whiche is of the Lawe but also to that whiche is of the faith of Abraham who is the father of vs all as it is written 17 I haue made thee a father of many nations euen before God Whome hee beleeued Gee 17. 4. who quickeneth the dead and calleth those thinges which bee not as though they were 16 Therefore it is of faith This is the windyng vppe of the argument so that you may gather the whole into this summe If the inheritance of saluation come vnto vs by workes then shall the faith thereof fall the promise of it shall be of none effect but both these must be sure Therfore it commeth vnto vs by faith that the firmenesse thereof beeing founded vpon the only goodnesse of God it might haue a sure effect See howe the Apostle esteeming faith by firme True faith excludeth wauering doubting and stable certaintie doth counct doubting and wauering for incredulitie whereby both faith is abolished and the promise abrogated And yet this is that doubting which the Schoole men terme Moral coniecture and if it please God they put it in steed of faith That it might come by grace Here first
the argument 16 For if the first fruites be holy so is the whole lumpe if the roote be holy so are the branches 17 And though some of the braunches bee broken off thou being a wild oliue tree was graft in for them and made partaker of the roote and fatnes of the oliue tree 18 Boast not thy selfe against the branches if thou boast thy selfe thou bearest not the roote but the roote thee 19 Thou wilt say then the branches are broken off that I might be graft in 20 Well through vnbeliefe they are broken off thou standest by faith be not high minded but feare 21 For if God spared not the naturall branches take heed least he also spare not thee 6 For if the first fruites Now by comparing the dignity of the Iewes with the Gentiles he taketh from these pride and pleaseth or pacifieth those as much as he cā For he sheweth how the gentiles doe no way excel the Iewes if they pretend any prerogatiue of honour that is their owne yea if they did striue therin they should be left farre behind In which comparison wee must remember that man is not compared with man but natiō with nation Therfore if they be compared together between thē selues herein they shal be found like that they are both the sonnes of Adam this only is the difference that the Iewes were separated from the gentiles that they might be a peculiar people to the Lord. Therfore they were sanctified by the holy couenant and adorned with peculier honour wherwithal the Lord did not voucsafe the gentiles at the time but because little vertue of the couenaunt appeared then he biddeth vs looke vnto Abraham and the Patriarches with whom assuredly the blessing of God was not in vaine or voide He therefore gathereth that hereditarie holinesse descended from them to al the posteritie whiche collection could not hold if he spake of the persons only and rather had not regard vnto the promise For it followeth not straightwaies because the father was iust therefore he passeth ouer his honestie into his sonne but because the Lord sanctified to himselfe Abrahā vpon this condition that his seede also should be holy How the whole nation of the Iewes is said to be sanctified in Abraham and so put sanctitie not onely into the person of Abraham but also into the whole kinred therupon Paul doth not reason amisse that al the Iewes were sanctified in their father Abrahā Finally to prooue that he bringeth two similitudes the former being taken from the ceremonies of the law and the other taken from nature For the first fruites which were offred did sanctifie the whole lumpe likewise from the roote the goodnes of iuice is dispersed into the braunches But the same reason haue posterities with their parents of whom they come which the lumpe hath with the first fruites and braunches with the roote Therfore it is no maruell though the Iewes be sanctified in their father Abraham Here shall be no difficultie if thou doest vnderstande sanctitie to bee nothing els then spirituall nobilitie of stocke and the same not proper to nature but whiche did proceede from the couenaunt I confesse it shabe truely said that the Iewes were naturally holy because the adoption was hereditary amongst them but now I speake of the first nature according to the which we know all are cursed in Adam Wherfore the dignity of the elect people to speake properly is a supernatural priuiledge 17 And though some of the braunches Now hee toucheth the present dignitie of the Gentiles which is no other thē that should be of braunches if any being taken from some other place were grafted into some noble tree For the original of the Gentiles was as it were of a wilde and barren oliue because they founde nothing in their whole petegrie but malediction Therfore whatsoeuer glorie they haue that is of the newe grafting and not of the olde stocke there is then no cause why the Gentiles should boast themselues of any honour of theirs aboue the Iewes Adde also that Paule doth prudently mittigate the bitternesse not saying the whole top of the tree was cut off but certayne of the branches were brokē as God did nowe and then take some among the gentiles whō he might graft in the sacred and blessed stocke 18 But if thou doest boast thy selfe thou doest not beare the roote The gentiles cannot contend with the Iewes of the dignitie of their kinred but they must striue with Abraham whiche were too bad seeing he is insteed of a root on the which they are borne and moued Looke therfore how absurd it should be for the braunches proudly to boast themselues against the roote so absurde it were for the gentiles to glorie against the Iewes namely in respect of the excellency of kinred For Paule would haue it alway weighed whence the beginning of saluation is And we knowe after Christ by his comming had pulled downe the partition wall the whole worlde was replenished with that grace which God before had layde vp with an elect people Whereby it followeth that the calling of the gentiles is like to a grafting neither did they otherwise growe vppe into the people of GOD then as they tooke roote in the stocke of Abraham 18 Thou wilt say then In the person of the gentiles he pronounceth whatsoeuer they could pretend for themselues and that was such that it shoulde haue beene so farre from puffing them vp that rather it shoulde giue vnto them matter of humilitie For if the cutting off of the Iewes was through vnbeliefe and the grafting in of the Gentiles by fayth what remayneth but that by acknowledging the grace of God they might thereby bee prepared to modestie and submission What kinde of feare true faithe doth begette in vs. for this aryseth from the nature of fayth and is proper in it that it should begette in vs the humbling of our selues and feare But vnderstand that feare which is not contrary to the assuraunce of fayth For Paul would not haue our faith to wauer or to change with any doubting muche lesse woulde hee haue vs to bee ouerthrowen or to tremble What kinde of feare then shall this be namely as the Lord biddeth vs bestow our selues in the consideration of two thinges so it is meete a twofold affection should proceede thence For he would haue the miserable condition of our nature to be stil considered of vs the same can bring forth nothing but horror wearines anxietie and desperation and so it is meete we should be vtterly throwne downe and broken that at length we might mourne to him Yet that horror holdeth not frō the consideration of our conceite but our mindes trusting to his goodnes may abide calme that wearines hindreth not but wee may enioy full consolatiō in him that anxietie desperation letteth not but we obtayn sure ioy hope with him Therfore he doth nothing els but oppose this feare of the which hee speaketh
be smitten with the terrour of Gods iudgement Therefore hee doth not onely conuince them of their iniquitie but also being cōuicted doth rouse them from their drowsinesse First of all hee condemneth all mankinde since the worlde began of ingratitude that in so excellent a workemanship they did not acknowledge the workemaster yea when they were constrained to acknowledge him they did not worthily honour his maiestie but prophaned violated the same with their vanitie So all men are proued giltie of impietie then the which there is no more detestable wickednesse And to the ende it might more plainely appeare that all men are fallen from the Lorde hee rehearseth the fylthie and abhominable woorkes whereunto euery where men are subiecte Which is a manifest argument that they haue degenerate frō God for as much as they are tokens of Gods wrath which appeare not but in the godlesse And because certaine of the Iewes and also of the Gentiles hauing couered theyr inward wickednesse with the cloake of outward holinesse did seeme vnreproueable of these impious workes And therefore were thought to bee exempted from the common condemnation the Apostle directeth his stile against that fained holinesse And because that visarde before men coulde not bee drawen from those pettie saints he reuoketh them vnto the iudgement of God whose eyes beholde the verie hidden thoughts Afterward hauing made a distribution he citeth the Iewes by themselues and the Gentiles also by themselues before the tribunall seate of God Hee taketh from the Gentiles that excuse of ignorance which they pretended For their conscience whereby they were sufficiently conuicted was vnto them in steede of a lawe Hee vrgeth the Iewes with that chiefly which they tooke for their defence namely with the written law wherof in as much they were proued to be transgressours they could not cleare themselues of iniquitie seeing the mouth of God had alreadie pronounced sentence against them Hee preuenteth also that obiection which might seeme to make for them videliz that the couenant of God which was vnto thē the marke of sanctification was violated vnlesse there were difference put betweene them and others Here first he teacheth that the title of the couenant made them nothing better then others seeing through their vnfaithfulnesse they were fallen from it Secondly least the constancie of gods promise should be in any part diminished he graunteth vnto them some prerogatiue by the couenant but such as consisteth in the mercy of God and not in their merite Then finally by the authoritie of the scripture he proueth al both Iewes and Gentiles to bee sinners where also he speaketh somwhat of the vse of the law Thus when he hath depriued all mankind both of the trust of their own vertue and also of the glory of righteousnes and throwen them downe with the seueritie of gods iudgement he commeth vnto that which he purposed namely that wee are iustified by faith shewing what faith that is and howe wee obteine thereby the righteousnesse of Christe Heerevnto hee addeth in the ende of the third Chapter a singuler sentence to beate downe the fiercenes of mans pride least he should aduaunce himself against the grace of God And also least the Iewes should hemme in the grace of God within the compasse of their nation he proueth by the way that it appertaineth to the Gentiles also In the 4. chap. he argueth frō an example which because it was cleere and therefore free from cauillations he putteth it downe to wit in Abraham who in as muche as hee is the father of the faithfull ought too bee in steede of a rule generall example Hauing therfore proued him to be iustified by faith he teacheth that the same way is to be holden of vs And heereupon hee inferreth by the comparing of contraries to followe that the righteousnesse of workes must vanish where place is giuen to the iustification of faith Which thing he proueth by the testimonie of Dauid who reposing all the blessednes of man in the mercy of God doth take this from works that they should make a man blessed After this hee handeleth that more at large whiche hee had briefly touched before namely that there is no cause why the Iewes shold aduance themselues aboue the gentiles who are partakers of the same felicitie with them seeyng the Scripture declareth righteousnesse to haue happened vnto Abraham when hee was vncircumcised In which place hee taketh occasion to intreate of the vse of circumcision After this he addeth that the promised saluation doth depend vpon the onely goodnes of God for if it depended vpon the law then could it neither bring peace vnto our consciences wherein it ought to be firmely rooted neyther were it like euer to come vnto his perfection Wherefore that it may be firme and sure in imbracing of it we are to consider the onely truth of God and not our selues and that after the example of Abraham who not considering himselfe did wholly set before him the power of God In the ende of the Chapter to the intent hee might more aptlye applye the alleadged example vnto the generall cause hee conferreth those thinges which on both sides are like In the fift Chapter after he hath touched the fruite effect of the righteousnes of faith he is almost wholly occupied in amplifications whiche serue to make the matter more cleere For by an argument taken from the greater he sheweth how great things we now being redeemed reconciled vnto God are to expect looke for at his hands through his loue which was so bountiful towards vs being sinners vtterly vndone cast away that he gaue vnto vs his onely begotten only beloued sonne After this he compareth sinne with righteousnes which commeth by free grace Christ with Adā death with life the law with grace Wherby he declareth that the infinite goodnes of God doth ouermatch our sins how great so euer they are In the sixte Chapter hee commeth vnto sanctification which we haue in Christ For our fleshe is prone assoone as it hath tasted a little of this grace to cocker wantonly his sins concupiscences as though it had now dispatched al. Therfore Paule on the contrary declareth here that we cannot bee partakers of righteousnes in Christ vnlesse also wee lay holde on sanctification Hee fetcheth his argument from Baptisme wherby we are admitted in the felowship of Christ therin we are buried together with Christ that being dead in our selues by his life wee might be raised vnto newnes of life Whereupon it ensueth that no man without regeneratiō can put on his righteousnes From hence he draweth exhortations vnto puritie and holines of life which necessarily ought to appeare in those who are translated from the power of sinne into the kingdome of righteousnes hauing cast away the wicked cockering of the flesh which seeketh a more licentious libertie of sinning in Christ Finally he doth briefly make mention of the abrogation of the law in abrogating wherof the new
Obiection for the woordes of the Scripture say no more that a man is iustified by faith and made blessed by the mercie of God then by workes Verily here as well the order of causes as the dispensation of the grace of God is to bee considered Answere For because what so euer is spoken either of the righteousnes or blessednes of workes it taketh no place vnles this sole righteousnes of faith goe before and onely fulfill all partes this must be reared vp and established that the other as fruite from a tree may growe and come forth of it 9 Came this blessednesse then vpon the circumcision only or vpon the vncircumcision also for wee say that faith was imputed vnto Abraham for righteousnes 10 Howe was it then imputed when he was circumcised or vncircumcised not when he was circumcised but whē he was vncircumcised Because there is mention made of circumcision and vncircumcision onely some foolishly gather there is nothing els in question then that righteousnesse is not obtayned by the ceremonies of the lawe But wee are to note with what sorte of men Paul hath to deale For wee knowe that hypocrites whiles in generall they boast their meritorious workes yet they pretende a colour in externall workes The Iewes also which thorowe the grosse abuse of the lawe were alienated from true and perfect righteousnesse had their peculier reason Paul saide no man is blessed but he whom God by his free mercie reconcileth to himself whereby it foloweth all they are cursed whose works come into iudgement Now this principle is holden that mē are not iustified by their worthines but by the mercy of God But yet that is not inough except remission of sinnes go before al works of the which circumcision is the first whereby the people of the Iewes were ingraffed into the obedience of God Wherefore hee goeth on in shewing that also Wee are alwayes to beare this one thing in minde that circumcision is reckoned here as the inceptiue worke if I may so terme it of the legall righteousnesse How the Iewes gloried in circumcision For the Iewes did not glorie in it as in the pledge or seale of the grace of God but as in a meritorious obseruation or keeping of the lawe Therefore they preferred themselues before others as though they were more excellent then others in the sight of God Nowe wee see the controuersie is not of one rite but vnder one kind are all the workes of the lawe that is all workes to the which wages can be due comprehended And for this cause chiefly is circumcision named because it was the foundation of legall righteousnesse But Paul disputeth from the contrary if the righteousnesse of Abraham bee the remission of sinnes which he bodily taketh for a thing granted and the same remission of sinnes came vnto Abraham before circumcision then it followeth the remission of sinnes was not giuen in regard of merites going before Thou seest it is an argument drawē from the order of the causes and the effects For the cause is euer before his effecte But righteousnesse was in Abraham before circumcision 11 After hee receiued the signe of circumcision the seale of the righteousnesse of faith whiche was in the vncircumcision that hee might bee the father of all them doe beeleeue by vncircumcision wherein righteousnesse is also imputed vnto them 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also that walk in the steppes of the faith of our father Abraham which he had when he was vncircumcised 11 After hee receiued the signe By the way of anticipation or preuenting hee declareth Though circumcision iustified not yet was it not in vaine that though circumcision iustified not yet was it not in vayne or superfluous seeing it had another and the same a very excellent vse namely whose office was to seale the righteousnes of faith as it were to make it sure And yet in the meane while frō the ende it self he insinuateth vnto vs that it is not the cause of righteousnesse For it tendeth vnto the confirmation of the righteousnesse of fayth yea and of that verily which was had in vncircumcision therefore it derogateth or taketh nothing from it Moreouer heere wee haue a notable place concerning the common vse of Sacramentes The common vse of Sacramentes for they are as Paule witnesseth seales whereby both the promises of GOD are after a sort sealed in our heartes and the certitude of the grace of GOD established And although they profite nothing by them selues yet GOD who woulde haue them to bee instrumentes of his grace doeth make that they wante not a secrete grace and profite in the electe And although they are vnto the reprobate only dead vnprofitable figures yet they alwaies retaine their vertue nature for albeit our incredulitie depriue vs of their effecte yet it shaketh not neither extinguisheth the trueth of God Wherefore let vs stande sure that the holy Sacramentes are testimonies wherewithall God sealeth his grace in our heartes Touching the Sacramente of circumcision this is to bee saide in particular therein was a twofoulde grace represented GOD promised to Abraham a blessed seede wherein both hee and all the worlde should hope for health Heerevpon depended that promise I will bee thy GOD. Gen. 17.7 Therefore the free reconciliation in GOD was included in that signe and the analogie or proportion serued that the faithfull might respect the promised seede Againe God required integritie and holinesse of life by the Sacrament hee declared howe it might bee come vnto namely if in man that bee cutte off whatsoeuer commeth of the fleshe because the whole nature of man is corrupted By the externall signe therefore hee admonished Abraham that he shoulde spiritually circumcise the corruption of his flesh wherevnto also Moses alluded Deut. 10.16 And that he might shewe it was not the woorke of man but of God hee wold haue tender infants circumcised who for want of yeres cold not as yet execute that commaundement For that spirituall circumcision is an effect or worke of the celestiall power Moses hath spoken as you haue in Deut Deut. 30.6 The Lorde shall circumcise thy heart The Prophetes also afterwarde declared the verie same more clearely Finally as at this day baptisme so in olde time circumcision consisted of two partes namely that therein was testified as well newnesse of life As circumcisiō in old time so baptisme at this day is a signe of a twofold grace namely of the remission of sinnes and sanctification as the remission of sinnes but where as in the person of Abraham circumcision was after righteousnesse that houldeth not alwaye in the Sacraments as it appeareth in Isaac and his posterite but GOD woulde once at the beginning shewe foorth such an example least any shoulde tye saluation vnto the externall signes That hee might bee the father Note howe the circumcision of Abraham confirmeth
vppon the promise of God and to hope hee thought it sufficient that the Lorde had promised howsoeuer the thing was in it selfe incredible according to that was saide I thought good to turne it so that it might be referred vnto the time of Abraham For the meaning of Paule is that Abraham when many temptations woulde haue driuen him vnto desperation leaste hee shoulde fainte conuerted his minde vnto that was promised to him Thy seede shall bee like the starres of heauen and sandes of the Sea For purposely hee alleadged this testimonie but in parte that hee might stirre them to the reading of the scripture For the Apostles euery where in citing holy scripture haue a religious care to prouoke vs to the diligēt reading thereof 19 And hee not weake in the faith considered not his owne body whiche was nowe dead beeing almost an hundreth yeere olde neither the deadnesse of Saraes wombe 20 Neither did hee doubte of the promise of God through vnbeliefe but was strengthened in the faith gaue glory to God 21 Beeing full assured that hee which had promised was also able to do it 22 Therefore was it imputed to him for righteousnesse 19 And he not weake in faith If you had rather one of the negatiues being left out you may declare it thus and he not weake in faithe considered his owne bodie but this maketh nothing for the sense Nowe he sheweth more nearely what might haue hindered What thinges might haue hindered the faith of Abraham yea what might haue vtterly turned Abraham from receiuing the promise Seede was promised to him when by nature neither he was fit for generation nor Sara for conception Whatsoeuer hee coulde see in him selfe or about himselfe it was against the effect of the promise Therefor that he might giue place vnto the truth of God as though hee had forgot himselfe hee withdraweth his mind from those thinges were in his sight Yet you are not to vnderstand it as though hee had no respecte at all to his barraine or dead body Seeing the Scripture testifieth he reasomed thus with himself shall a childe be borne to a man that is an hundreth yere olde and shall Sara which is nienetie beare a childe But because that consideretion being laide apart he resigned his whole sense ouer to the Lorde the Apostle saith he considered not And surely it was an argument of greater constancie to drawe his cogitation from that thing whiche did voluntarie offer it self to his eyes then if no such thing had come into his minde And that the body of Abraham for age was past fruite before the blessing of the Lorde It may plainely be proued both heare and also out of the seuenteene and eighteene chapters of Genesis Gee 17. 18 So that the opinion of Augustine is in no wise to bee admitted who in a certaine place thinketh that the cause was onely in Sara Neither ought the absurditie of the obiection mooue vs which droue him vnto that resolution He thinketh it very ridiculous that Abraham at an hundreth yeeres shoulde be called barraine who sometime after had many children For thereby the Lord made his power more notable that hee which before was like a withered and drie poste when through the blessing of God he floorished he was not onely sufficient for the procreation of Isaac But as one restored vnto a florishing age he had strength afterward to beget others But some will say it is not besides the order of nature that a man sholde beget a childe at that age That I may graunt it is not a wonder yet it differeth little from a myracle Consider also with what labours molestations peregrinations extremities that good man was exercised all his life and then you must needes confesse hee was no more broken with age then he was worne and wasted with labours Lastly his body is not simply but by the way of comparison called barren or fruitlesse For it was not like that he which in the flower strength of age was vnfit for procreation shoulde then begin when he was voyd of strength Wheras he saith he was not weake in faith vnderstand it thus he did not shake or wauer as we are woont to doe in doubtfull things For there is a twofold weakenesse of faith one A twofold weakenesse of faith which by yeelding to temptations of aduersity doth make vs fall from the power of God another which ariseth verily of imperfection yet doth it not extinguishe fayth For the intellect is neuer so illuminated but there remayne many reliques of ignorance the mynd is neuer so stablished but there abydeth muche doubting The faithfull therefore haue a continuall conflicte with those vices of the flesh namely ignorance doubting in which conflict their faith is often times grieuously assaulted and put in hazard yet at the length it ouercommeth so that they may be called firme euen in infirmitie 20 Neyther did he doubt of the promise of God Although I follow not the olde interpreter and Erasmus yet my translation hath his reason For it seemeth the Apostle would say that Abraham examined not in the ballance of incredulity whether the Lord could performe that he promised To make inquisition of a thing is properly when we sift it with mistrust neither will we admit it before it be throughly examined where it appeareth credible Indeed hee demaunded howe it might come to passe Abraham asked how it might come to passe not because he doubted but because he woondered but that was an interrogation of one wondring as the Virgin Mary when she demaunded of the Angell howe that might come to passe which he shewed vnto her and such like The godly therfore whiles a message is brought vnto them of the works of God whose greatnesse exceedeth their capacity they burst foorth into admiration but from the admiration they passe straight wayes to the consideration of the power of God the wicked whiles they demaund they scoffe and ride and reiecte it as a fable As you may see in the Iewes whiles they aske Christ how he could giue his fleshe to be eaten Therefore Abraham is not reprehended for that he laughed and demaunded how a sonne shoulde be borne to a man of an hundreth and a woman of nienetie yeere olde because in his admiration he neuerthelesse gaue place to the power of the word of God On the contrarie the like laughter question is reproued in Sara because shee charged the promise of God with vanity If these thinges bee applyed to the present cause it shall appeare there was no other originall of Abrahams iustification then there is of the Gentiles That we may beleeue the promises of God wee must turne our eyes from our selues to consider the power truth of God The Iewes then are contumelious agaynst their father if they gainsaye the calling of the Gentiles as though it were absurd Let vs also remember howe all of vs are in the same predicament with
prayer A twofold spirit except it assured vs of free remission And to the end he might that rather set out that matter he setteth down a twofold spirite one he calleth the spirite of bondage which we may cōceiue by the law◠the other of adoptiō which is by the gospel He saith that was giuen in olde time vnto feare Heb. 12.18 and this at this day vnto assuraunce By such comparison of contraries the certaintie of our saluation is as thou seest made more manifest The authour of the Epistle to the Hebrewes when hee saith wee are not come vnto the mount Sinai where all thinges were so terrible that the people being ouerthrowen as it were with the present sentence of death did pray they might not bee spoken vnto yea Moses him selfe confessed hee was afrayde but we are come vnto Sion the hill of the Lorde and his citie the celestiall Hierusalem where is the mediatour of the newe Testament Iesus By the aduerbe agayne wee gather that the law is heere compared with the Gospell because the sonne of God by his comming brought vnto vs this inestimable benefite that the seruile condition of the lawe should no more binde vs. Yet thou mayest not gather hereby eyther that none had the spirite of adoption before the comming of Christ or that who so receiued the lawe were seruauntes and not sonnes For he doth rather compare the ministerie of the lawe with the dispensation of the Gospell then persons with persons In deede I confesse that the faithfull are admonished here howe muche more liberally God hath nowe dealte with them then hee did in olde time with the fathers vnder the olde Testament yet hee respecteth the externall dispensation in respecte whereof onely wee excell because howesoeuer the sayth of Abraham Moses and Dauid was more excellent then ours yet for as muche as God in a maner kept them vnder a schoolemistresse they were not yet come vnto that libertie which is opened vnto vs. And also it is to bee noted that I haue purposely because of false Apostles put an antithesis or contrarietie betweene the litterall disciples of the lawe and the faithfull whome Christ the heauenly maister doeth not onely speake vnto with sounde of mouth but also inwardely doeth teache effectually by his spirite And although the couenaunt of grace is conteined in the lawe yet he remoueth it thence because opposing the Gospell hee considereth nothing but that which was proper to the lawe namely to bidde and forbidde and by the denouncing of death to bridle sinners and so hee giueth vnto the lawe What was proper to the lawe that qualitie whereby it differeth from the Gospell Or if any had rather hee propoundeth the bare lawe as God therein couenanteth with vs in respect of workes Thus therfore we are to thinke of the persons amongst the people of the Iewes whē the law was published also after it was published the godly were illuminated with the same spirit of faith therfore the hope of eternall inheritance whereof the spirite is a pledge seale was sealed in their heart Here onely is the difference that the spirite is powred out more aboundantly plentifully in the kingdome of Christ But if thou hast regarde vnto the dispensation of doctrine saluation shall seeme to haue been then for a suertie first manifested when Christ was exhibited in the flesh with such obscuritie were all thinges couered vnder the old Testament in comparison of that light is vnder the Gospell Furthermore if the lawe be considered in it selfe it can do nothing but binde men that are subiect to miserable seruitude with the horrour of death because it promiseth no good thing but with condition and it denounceth death against all transgressours Wherefore as vnder the lawe there was the spirite of bondage which pressed the conscience with feare so vnder the Gospell there is the spirite of adoption whiche cheereth our soules with the testimonie of our saluation And obserue that feare is ioyned to bondage because it can not otherwise be but the law should with wonderful disquietnes vexe and torment our soules so long as it exerciseth his power How feare is ioyned with bondage Wherefore there is no other remedie for the quieting of them then whiles God forgiuing our offences doeth fauour vs as a father his children By whome wee crye Abba Hee hath therefore changed the person that hee might expresse the state of all the godly as though hee sayde yee haue receiued the spirite whereby you as well as wee and the residue of all the faithfull doe crye And the figure mimesis here vsed of the Apostle is very significante Mimesis which is when one taketh on him the person of another for in the person of the faithfull hee pronounceth the name of father The doubling of the name by diuers woordes contayneth an amplification For Paule giueth to vnderstande that the mercie of God is nowe so published through the whole worlde that he is indifferently prayed vnto in all tongues as Augustine noteth Therefore his meaning was to expresse the consent amongst all nations Whereuppon it followeth that nowe there is no difference betweene Iewe and Gentile seeing they are knit together amongst them selues The Prophete Esay speaketh otherwise saying that the tongue of Chanaan shoulde bee common vnto all yet all one sence Esai 19.18 because he respecteth not the externall fourme of speeche but the consent of heart in woorshipping God and the same and simple studie in professing his true and pure woorshippe The woorde crie is put to expresse the constancie as if hee sayde wee pray not doubtingly What is ment by crying vnto God but boldely wee lift vp our voyce vnto heauen 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 Ose 2.23 For the more cleare the promise is so muche more boldenesse is there in prayer 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
shineth so euidently Psalme 19.5 as that they may bee sayde to haue their certayne tongue to declare the vertues of God This place of Paule hath caused the auncient writers to expounde that whole Psalme allegorically whose steppes the posteritie hath also followed So that without contradiction or controuersie the sonne compared to a bridegrome going out of his chamber was Christians the Apostles were vnderstood by the heauens They who were more religious and behaued them selues more modestly in the interpretation of the scripture do think that it was properly spoken of the building frame of the heauens and that Paule did transferre it to the Apostles by way of allusion But because I finde that the seruants of God handled the scriptures euery where with more reuerence Allusion is wheÌ„ we in respect the saying or writing of another that we also borrow some words thence or els touch them in our own words and that they wauered not hither and thither so licenciously I cannot be perswaded that Paul abused this place in such sort Therefore I take this his allegation in the proper naturall sence or meaning of the prophet so that the argument may be this namely that God hath made his dietie manifest to the Gentiles euen froÌ„ the beginning of the world albeit not by the preaching of meÌ„ yet by the testimonie of his creatures For although the Gospel was not theÌ„ hard of among them yet notwithstanding the whole frame and workmanship of heauen earth did speake did glorifie their authour by their preaching It appeareth therefore that God euen at the time wherin he contayned kept the grace of his couenant with in the people of Israel did not withdraw his knowledge in such sort from the Gentiles but that hee did alway shewe them some sparke and light thereof In deede he made him selfe more neerely knowne and manifeste to his chosen people so that the Iewes might be worthily compared to domesticall hearers whoÌ„ he taught familiarly by his holy mouth Notwithstanding because he did also speake vnto the Gentiles a far off by the voice of the heaueÌ„s by this preaÌ„ble or foresigh the shewed that he would al so make himself known at the length to the Gentiles And yet I knowe not why the greek interpreter hath translated the hebrew word kauam phâ—hoggon a sounde For the hebrewe worde signinifieth a line sometime in building and sometime in wryting But concerning this present plans seeing it is sure that the same thing is repeated twise it seemeth vnto me that the heauens are brought in declaring both by writing speech the power of God to all mankind For by the word going forth the Prophet doth admonish vs that that doctrin whereof the heauens are the preachers and publishers is not shutte vp within the narrowe and straight compasse of one land or region but doeth sounde out into the vttermost partes or quarters of the world 19 But I demaunde hath not Israel knowne c. This obiection of the contrary part is taken from the comparison of the lesser and greater Paul hath reasoned that the Gentiles are not to be debarred and excluded from the knowledge of God seeing that God from the beginning albeit obscurely and by shadowes hath manifested himselfe vnto them or at the least hath giuen them some taste of his trueth What then shall wee say of Israell who was lightened with a farre other light of doctrine For howe commeth it to passe that prophane men and such as were strangers shoulde runne to the light beeing shewed them a farre off but the holy stocke of Abraham shoulde refuse the light being familiarly and playnely seene For wee must alway reteyne that distinction what nation is so renowned or famous that it hath their Gods approching so neere vnto them Deut. 4.8 as thy God at this day commeth neere to thee Therefore it is not from the purpose and impertinent to the matter to aske this question why the knowledge of God did not consequently ensue and followe the doctrine of the lawe with which Israel was indewed First Moses saith c. By the testimonie of Moses hee prooueth that if God shoulde prefer the Gentiles before the Iewes yet there were no absurditie therein The place is taken out of that famous Canticle in Deuteronomie Deut. 32..21 where God vpbrayding the Iewes with their vnfaythfulnesse doeth denounce and threaten this vengeance agaynst them namely that hee will prouoke them to emulation by taking the Gentiles into his couenant because that they were reuolted and fallen away to false gods You haue sayth hee dispised reiected mee transferred giuen my right honor to Idols and I to be reuenged of this iniurie in like maner will bring the Gentiles into your place and will translate that vnto them which hitherto I haue giuen vnto you And that coulde not bee done without the denouncing of the Iewes For heere vpon sprang the emulation of which Moses maketh mention that God did appoint or take to him selfe a nation whiche were no natioÌ„ did raise vp a new people of nothing who should possesse the place froÌ„ whence the Iewes were cast remoued euen as they the true God being forsaken did giue ouer them selues to Idols And although at the comming of Christ they were not fallen to that grosse and exernall Idolatrie it maketh nothing for their excuse seeing they had prophaned the whole worship of God by their inuentioÌ„s yea at the last they denied God the father reueyled vnto them in his onely begotten sonne Christ which is the highest and extreamest kinde of impietie Marke that these words a foolishe nation and no nation are the same in effect because without the hope of eternall life there is no essence or being of man properly Finally the beginning and originall of life proceedeth from the light of fayth Therefore the spirituall essence or being proceedeth from newe creation in whiche sence Paule calleth the faythfull the worke of God by the which they are regenerate by his spirite and reformed to his owne image or likenesse Nowe by this worde foolishe wee gather all thinges to be meere vanitie in which men bee wise without the woorde of GOD. 20 But Esaias is bolde and sayeth Because this prophesie is somewhat more playne and cleare to the intent hee might procure greater attention hee foresheweth that it is full of boldenesse as if hee shoulde say the prophete did not speake figuratiuely or doubtingly but in playne and euident woordes did auouch the calling of the Gentiles And that which Paule by inserting or interposing of a fewe wordes hath seperated in this place is to be founde ioyntly together in the Prophete Esai Esai 65.12 where the Lorde denounceth that the time shall come wherein hee will translate his grace to the Gentiles and presently hee addeth the reason namely that he was wearie of the contumacie and rebellion of Israel which now by ouer long continuance was become
the kingdome of Christe which is not included in the Iewes but cōprehendeth the whole worlde In the same maner to the Galathiās he calleth the church consisting together of Iewes gentiles the Israel of God by that Gal. 6.16 opposing the people gathered from the dispersion to the carnal sonnes of Abrahā who were fallen away from his faith as it is written By this testimonie of Esay he doth not confirme the whole sentence but one member onely namely that the sonnes of Abraham are partakers of redemption For if any take it that Christ was promised and offered to them but because they did refuse him they were depriued of his grace the wordes of the Prophete expresse more namely that there is some number left which after it repenteth shall inioy the grace of deliueraunce And yet Paule citeth not worde for worde that is reade with Esai Esai 59.20 the redeemer quoth hee shall come to Sion and they which shall repent from iniquitie in Iacob saith the Lorde But it becommeth not vs to be too curious herein For this is to bee regarded howe fitly the Apostles apply vnto their purpose whatsoeuer probations they bring out of the old testament seeing they coueted nothing els then as it were by the finger to point out that the readers might he led vnto the fountaine Furthermore although in this prophecie deliuerance be promised vnto the spirituall people of God vnder whom the gentiles are conteyned yet because the Iewes are the first begotten that whiche the Prophete denounceth must needs be chiefly fulfilled in them For in that the Scripture calleth all the people of God Israelites that is ascribed to the excellencie of that nation which God preferred before all others Secondly he saieth that he which shall redeeme shall come namely vnto Sion hauing respecte vnto the olde couenaunt Hee addeth also that hee shall bee redeemed in Iacob whiche shall turne from his transgression In which words God doth plainely chalenge vnto himselfe a certaine seede that the redemption might be effectual in the elect and peculiar nation Esay 59.20 And albeit the phrase of speech which the Prophet vseth did serue better to the purpose namely Shall come to Syon Yet Paule made no religion in the matter to follow the commō receiued translation where it is said the redeemer shall come out of the hill of Syon And there is also like reason of the seconde parte Hee shall turne iniquities from Iacob For Paule thought it sufficient onely to respect this because the proper office of Christe is to reconcile vnto God a people that is a reuolter from the Lorde and couenant breaker that vndoubtedly there was some conuersion to bee hoped for least they should all perish together 27 And this is my couenant vnto them when I shall take away their sinnes Notwithstanding Paule had brieflie touched in the former prophesie of Esai the office of the messias yet that hee might aduertise the Iewes what they were principally to hope for of him hee purposely addeth these fewe wordes out of Ieremie to the same ende Iere. 31.33 Heb. 8.8 10.16 For in the former place is not reade that a newe couenant shoulde come This also appertayneth to the confirmation of the cause hee hath in hande For that which hee spake of the conuersion of the people in so obstinate a stubbornnesse might seeme incredible Therefore hee remoueth this impediment by saying the newe couenant consisteth in the free remission of sinnes For it may be gathered out of the words of the prophete that God hath no more to do with an Apostata people but so far as he shall as well remit the crime of their faithlesnesse as other sinnes 28 As concerning the Gospel they are enemies for your sakes but as touching the election they are beloued for their fathers sake 29 For the giftes and calling of God are without repentance 30 For you also were faithlesse towardes God but now haue obteined mercie through their vnbeliefe 31 So they nowe are become vnbeleeuers because yee haue obteined mercy that they also may obteyne mercie 32 For God hath shut all vnder beleefe that hee might haue mercy on all 28 As concerning the Gospel Hee sheweth howe that which was euill in the Iewes did not serue to the ende that they should therefore be contemned of the Gentiles vnbeliefe was the chiefe crime in them And Paule sheweth they were so for a time through the prouidence of God blinded that a way might be made for the gospel vnto the Gentiles and yet they not for euer excluded from the grace of God Hee confesseth therefore that presently they were alienated from God by occasion of the gospell that this way that saluation which was laide vp with them might come vnto the Gentiles and yet God not vnmindfull of that couenant whiche hee made with their fathers and wherein hee testified that in his eternall counsaile hee loued that nation And this hee proueth by a notable sentence namely that the grace and calling of God cannot bee voide For this is the meaning of these wordes The giftes and calling of God are without repentance Hee hath put gifts and calling by the figure Hypallage for the benefite of calling neither ought this to bee vnderstood of euery particuler calling Paul in this disputatiō speaketh of the general calling of a whole nation and not of the particular calling of euery one but of that whereby God adopted the posteritie of Abraham into couenant seeing the disputation was specially of this as a little before vnder the name of election hee noted the secrete counsaile of God whereby the Iewes were distinguished from the Gentiles For this is to be obserued that the question is not of the priuate election of euery one but of the common adoption of an whole nation which for a time in outward appearance might seeme to bee fallen but not cut downe by the rootes Because the Iewes were fallen from theyr prerogatiue and saluation promised thē that there might be some hope of the remnant Paul proueth that the counsaile of GOD standeth firme and immutable whereby hee vouchsafed once to choose them vnto himselfe for a peculier people If then it cannot bee that the Lorde should fall from that couenant which hee established with Abraham I will bee the God of thy seede hee hath not vtterly taken his fauour from the people of the Iewes Gen. 17.7 hee doth not oppose the Gospel to election as though they were contrary one to the other for whome God hath chosen those hee calleth but because the Gospell was sodenly besides the expectation of the worlde published to the Gentiles hee worthily compareth this grace with that olde election of the Iewes which so many ages before was manifested Election therefore is named of antiquitie because in that part of the world is past God did chose vnto himselfe one people Hee saith for the fathers not as though they gaue any cause of loue but
Iesus Christ was the minister of circumcision for the truth of God to confirme the promises made vnto the fathers 9 And the gentiles ought to praise God for his mercy as it is written for this cause I wil confesse thee amongst the Gentiles and wil sing vnto thy name 10 And againe he saith reioyce you gentiles with his people 11 And againe praise the Lord al yee gentiles magnifie him together all yee people 12 And againe Esay saith there shal be a roote of lesse and he which shall rise to rule the nations in him shal the gentiles trust 7 Therefore receiue one another Hee returneth vnto his exhortation for confirmation wherof he alway reteyneth the example of Christ For he hauing imbraced not one or two of vs but altogether hath so ioyned vs together that wee ought to cherishe one another if that we will abyde in his bosome So then wee shall confirme our vocation or calling if wee separate not our selues from those to whom the Lorde hath bounde vs. This parcell to the glory may bee referred either vnto vs or vnto Christe onely or vnto vs and him together Which latter doth like me best to this sense as Christ hath manifested the glory of his father in receiuing vs all into fauour when we stoode in need of mercy so we also to the setting foorth of the glory of the same God ought to establish that coniunctiō which we haue in Christe 9 And I say that Iesus Christe Nowe he sheweth howe Christ hath receiued vs all where hee leaueth no difference betweene the Iewes and Gentiles saue that he was first promised to the Iewes and in a manner peculierly appointed to them before hee shoulde be exhibited to the Gentiles Howbeit he sheweth that euen in that which was the cause of all contentions there was no difference betweene them because hee collected or gathered them both from a miserable dissipation or dispersion and being gathered together hath brought them into the kingdome of the father that they might bee one flocke in one folde vnder one sheepehearde Thereupon hee inferreth that they ought to agree amongst themselues and not contemne one another seeing Christ did contemne neyther of them First therefore hee speaketh of the Iewes and saith Christ was sent vnto them that hee might fulfill the trueth of God in perfourming the promises giuen to the fathers And this is a singuler honor that Christ being Lord of heauen and earth became fleshe that he might serue to their saluation For the more he humbled himselfe for their sake the more he honoured them And that he taketh as vndoubted for a thing confessed whereby it is more woonderfull that there should be so great impudencie in certayne phrensie heades that they doubt not to conclude in the fleshe and tye vnto this present worlde all the promises of the olde Testament And least the Gentiles shoulde arrogate to themselues anye dignitie aboue the Iewes Paule plainelye denounceth that saluation whiche Christe brought in respect of the couenaunt to be proper vnto the Iewes because by his comming hee fulfilled that which the Father in olde time promised to Abraham and so was the minister of that people Wherby it foloweth that the old couenant indeede was spirituall notwithstanding it was annexed vnto earthly figures For that accomplishment of the which Paule now speaketh must needes hee referred vnto eternall saluation Finally least any should cauill that saluation was onely promised to the nephewes seeing the couenant was committed to the hands of Abraham expresly he bindeth the promises to the fathers Therefore either the vertue of Christ shal be conteined in corporall benefites or the couenant made with Abraham is extended further then to the flesh The calling of the Gentiles 9 And the Gentiles for his mercie This is the other member in confirming wherof because it was doubtfull he staieth longer Psal 18.50 2. Sam. 22.50 The first testimonie which hee citeth is taken out of the 18. Psalme which Psalme is rehearsed in the seconde of Samuel where without dout is vttered a prophesie of the kingdome of Christ Furthermore Paule proueth the calling of the Gentiles thereby because there is promised the confession of the glory of God amongst the Gentiles For we can not preach God truly but amongest such as do truely heare his prayses whiles they are published of vs. Wherfore that the name of God might be celebrated amongst the Gentiles they must needes be indued with knowledge and come into the felowshippe of the people of God For thou mayest see this euery where in the Scripture that the prayse of God can not bee preached but in the congregation of the faythfull whose eares are capable to heare his prayse 10 Reioyce yee Gentiles with his people Where as they commonly interpret this verse as thought it were taken out of the song of Moses that I like not because in that place Moses goeth about rather to terrifie the aduersaries of Israell with his greatnesse then to inuite them vnto a common reioycing Therefore I take it rather to be borrowed out of the 67. psalme Where it is sayd Let the Gentiles reioyce and be glad Psalm 67.5 because thou iudgest the people in equitie and gouernest the nations in the earth And whereas Paul hath added of his own with the people of God that hee hath done by the way of explication For there in deede the Prophete ioyneth the Gentiles with Israel and inuiteth both of them to gather vnto reioycing which can not consist but in the knowledge of God 11 Prayse him all yee nations Neyther is this place vnaptly applied For howe shoulde they prayse God who knowe not his greatnesse they can doe that no more then call vpon his name when they knowe it not It is therefore a very fitte prophesie to prooue the calling of the Gentiles And that may better appeare by a reason whiche is added there for hee biddeth them giue thankes for his trueth and mercie Psal 117.1 12 Againe Esai c. This prophesie is most excellent of all Esay 11.10 For there the Prophete things being almost brought to desperation comforteth the small remnant of the faythfull namely in this that there shoulde arise a graft out of the drie and dead stocke of the house of Dauid and a braunch shoulde flourish out of the dispised root that should restore the people of God to their former glory It is manifest by the description there put downe that this plant or graft is Christ the redeemer of the world Secondly he addeth that he shall be erected for a signe to the Gentiles that he might be vnto them for their saluation These wordes verily differ somewhat from the Hebrewe text For whereas we reade heere he doth rise the Hebrewe text hath He shall stande for a signe which is all one namely that he shoulde appeare manifestly like a signe For the word hope they haue to seeke but according to the common vse of scripture
the Epistle as wee may see is concluded with the prayse of God and thankesgiuing for he maketh mention of that singuler benefite of God namely that he hath vouchsafed the Gentiles with the light of the gospel wherin appeareth his infinite and vnspeakable goodnesse Although this prayse hath also in it that which may serue to set vp and establishe the confidence of the godly that their mindes beeing erected vnto God they may assuredly looke for all those thinges which are heere ascribed to him and also by his former benefites may confirme their hope touching that is to come But because by gathering many thinges into one sentence hee hath made a long Period or stoppe which is wrapped with a disordered placing of wordes euery member is to be diuided of vs. First hee giueth to God onely all glory secondly to the ende hee might shewe howe it is due vnto hym by the way hee rehearseth certaine vertues of his whereby appeareth he onely is worthie of all praise Hee saith hee is onely wise which prayse whiles it is giuen to him it is taken from all the creatures Although Paul seemeth after hee hath spoken of the secrete counsaile of God purposely to haue added this prayse that he might drawe all men into reuerence and admiration of the wisedome of God For wee knowe when men in the workes of God finde not out the cause howe readie they are to murmure By adding that God is able to confirme the Romanes hee assureth them of final perseuerance And that they might more certainely depend on his power he addeth that the same is testified vnto vs in the Gospell where thou seest the gospel doth not only bring vnto vs presēt grace but also doth bring vnto vs assurance of grace still to continue For there God doeth not onely promise to be our father in presente but also that hee will bee vnto the ende Yea his adoption is extended beyonde death because it bringeth vs vnto the eternall inheritance The residue are put to commende the vertue and dignitie of the Gospell He calleth the Gospell the preaching of Christ so that surely the whole summe thereof is cōteined in the knowledge of Christ hee calleth his doctrine the reuelation of the mysterie which ought not onely to make vs more attentiue in hearing of it but also impresse an high reuerence therof in our hearts and howe high a secrete that is he signifieth when he addeth that from the beginning of the worlde by so many ages it was hiddē Verily it hath not a proud and hautie wisedome such as the sonnes of this worlde couet of whom also it is therefore contemned but it declareth those vnspeakable treasures of celestiall wisedome aboue euery capacitie which if the angels also themselues do reuerence with admiration surely no man can sufficiently wonder at it Neither ought this wisedom to be therfore lesse esteemed because it lieth hid vnder a base simple stile because so it hath pleased the Lorde to subdue the arrogancie of the flesh And because great dout might arise howe this mysterie which by so many ages was hiddē did so suddenly appeare forth he teacheth that that came not to passe through the temeritie of men nor by chaunce but by the eternall ordinance of God where also he shutteth the gate against curious questions which the waywardnes of mans wit is wont to moue For whatsoeuer cōmeth suddenly and besides their expectation they thinke it is done at vnwares whereby they gather oftentimes wickedly that the workes of God are absurd or at the least they intangle thēselues with many troublesome douts Paul therefore admonisheth that that which appeared nowe suddenly was decreed of God before the worlde were made But least any shoulde make a doubte therefore that he might charge the Gospell with newnes and to defame it he alleageth the scriptures of the prophets where that was forespoken which we see nowe fulfilled For all the Prophets haue giuen so large testimonie vnto the Gospel that it can not els where be better confirmed And by this meanes God did rightly prepare the mindes of his least the noualtie of a thinge wherewith they were not acquainted should too much astonishe them Obiection If any obiect that there is a contraryetie in the wordes of Paule because he saith that that mysterie of the which GOD hath giuen testimonie by his Prophetes was hidden in all ages this knot is easily vnfolded by Peter namely that the prophets Answere 1. Pet. 1.12 whiles they diligently inquired of the saluation offered to vs did not minister to themselues but to vs. Therfore God by speaking then helde his peace because hee helde the reuelation of those things of the which he would haue his seruants to prophesie in suspence Although it is not certainely agreed vpon among the learned Ephe. 3.9 Collos 1.27 in what sence both here and to the Ephes he calleth the Gospel an hidden mysterie The opinion of them is more firme which referre it to the calling of the Gentiles which Paul him selfe precisely toucheth to the Colos Yet I albeit I confesse that to be one cause Collos 1.27 can not be brought to beleeue that is the onely cause It seemeth more probable vnto me that Paul had respecte also vnto the other differences of the olde and newe Testament For although the Prophets in olde time taught all those things which are expounded by Christ and his apostles yet they taught them with such obscuritie in comparison of the cleare light of the Gospel that it is no maruell if they bee saide to haue bin hidden which now are made manifest Neither is it without cause that the prophet Malac. saith Mal. 4.2 there should rise the sonne of righteousnesse neither that the prophet Esai hath before hand so highly commended the embassage of the Messias Finally nor that the Gospell is called the kingdom of god but we may better gather by the thing it self that then at length were the treasures of celestiall wisedome opened when the shadowes being done away God appeared to them in olde time by his onely begotten sonne as it were face to face Hee maketh mention agayne of that ende of the preaching of the Gospell whereof he made mention in the beginning of the first Chapter namely that God might bring all nations into the obedience of fayth Laus Deo soli sapienti in secula Amen C. R. A Table or Index conteining certaine principall matters in the Commentaries of M. Ioh. Caluin vpon the Epistle to the Romaines the first number sheweth the Chapter the seconde the Verse A ABba father cha 6. verse 8 Abraham the father of the faithful chap. 4. ver 1. 16. Abraham iustified by faith onely chap. 4. 3. Abraham how he was the heire of the world chap. 4. 13. Abrahams laughter was without fault chap. 4. 20. Abrahams body barren before the blessing of God chap. 4. 19. Abrahams faith chap. 4. 3. Abuse of the kvowledge of the Gospel chap. 2.