floorish in our heartes that it might alway shine in the mist of afflictions For as the cloudes although they darken the cleare sight of the sonne yet doe not altogether depriue vs of his shine euen so God in aduersities sendeth through cloudes the beames of his grace least anie tentation should ouerwhelme vs with dispaire yea our faith being supported by the promises of God as by winges ought through all impedimentes which are in the way to pearce vp into the heauens Indeede it is true that aduersities are tokens of Gods wrath if they be esteemed by themselues but when pardon and reconciliation is gone before we are to be resolued that although God doeth chasten yet he wil neuer forget his mercy Verily he admonisheth what wee haue deserued but withall he testifieth that he hath a care of our saluation whiles he prouoketh vs vnto repentaunce And he calleth it the loue of Christ Because the father in a manner doeth open his bowelles vnto vs in him Seeing then the loue of God is not to bee sought for out of Christ woorthily doeth Paule call vs hither that in the beames of the grace of Christ our faith might beholde the cleere countenaunce of the Father The summe is that this faith ought not to bee shaken with anie aduersitie for God beeing gracious vnto vs nothing is against vs. Whereas some take the loue of Christ passiuely for that loue wherewith hee is loued of vs as though Paule armed vs vnto inuincible fortitude this imagination is easily refuted by the whole course of Paules speeche and straight way also Paule will remooue all doubt heerein by defining this loue more clearely Tribulation or anguishe or persecution The Pronowne masculine which he put downe of late conteineth a secrete Emphasis or force For when hee might haue saide in the newter gender what shall separate vs hee chose rather to attribute the person vnto the dombe creatures that hee might commit into the fight with vs so many champions as there bee kinds of temptations which assault our fayth How tribulation anguish and persecution differ Furthermore these three differ amongest themselues thus that tribulation comprehendeth euery kinde of griefe and discommoditie but anguish is an inward passion namely whiles extremities driue vs vnto our wits ende Such was the angush of Abraham Lot whiles the one was constrained to offer his wife the other his daughters because they beeing hard bestead and wrapped in on euery side coulde not tell what to doe Persecution properly noteth tyrannicall violence whereby the sonnes of God are vnworthily vexed of the wicked And although Paul denieth the sonnes to be destressed or to bee brought into narrow straites yet hee is not contrary to himself 2. Cor. 4. ◠because he doth not simply make them free from paynefull care but he vnderstandeth they are deliuered as also the examples of Abraham and Lot declare 36 As it is written Psal 44 2◠This testimonie bringeth great weight vnto the cause For he insinuateth howe wee ought to bee so farre off from falling away through the feare of death that this is almost fatall to the seruauntes of God to haue death as it were alway present before their eyes It is probable or like that the miserable oppression of the people vnder the tyrannie of Antiochus is described in that Psalme because it is precisely expressed that they raged against the worshippers of God so cruelly for no other cause then for the hatred of true godlinesse There is also added a notable protestation that yet they fell not away from the couenaunt of God which thing I suppose was chiefly noted of Paule neither doth it let that the Saintes there complayne of calamitie which then pressed them otherwise then it was wont For seeing they first hauing testified their innocencie then shewe how they were oppressed with so many euils an argument is conueniently taken thence namely that it is no newe thing if the Lorde permit the godly without deserte to bee cruelly intreated of the wicked And it is out of question that the same commeth not to passe but for their profite seeing the scripture teacheth that it is farre from the righteousnes of God Gen. 18.23 to destroy the iust with the vniust but rather it is meete to requite affliction to those doe afflict and deliueraunce to those are afflicted 2. Thes 1.6 7 Secondly they affirme that they suffer for the Lorde and Christ denounceth them blessed that suffer for righteousnes sake Mat. 5.10 And whereas they say they die dayly thereby they signifie that death doth so hang ouer their heades that such a life differeth nothing in a maner from death 37 We ouercome by him That is Wee wrestle forth alway and escape I haue reteyned the word which Paul vseth superuincing thogh it be not so cōmon with the latins For sometimes it happeneth that the faythfull seeme to be ouercome and to lie forlorne the Lorde doth not onely so exercise them but also so humble them Yet this ishue is alway giuen that they obteyne the victorie Neuertheles to the ende they might consider whence this inuincible strength is he repeateth that agayne which he sayde before For he doth not onely teach that God because he loueth vs therefore putteth his hande vnder vs to stay vs but also he confirmeth that same sentence of the loue of Christ And this one woorde doeth sufficiently declare that the Apostle speaketh not of the feruencie of that loue wherewith wee loue God but of the fatherly loue of God and Christ towardes vs the perswasion wherof being throughly printed in our heartes it wil alway drawe vs from the gates of hell into the light of life will be of sufficient strength to support vs. 38 For I am perswaded that neyther death nor life nor angell nor principalitie nor powers nor thinges present nor things to come 39 Nor heigth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus That he might the rather confirme vs in those things whiche are felt nowe hee bursteth also into hyperbolicall or excessiue speeches Whatsoeuer quoth hee is in life or death which may seeme to be able to seperate vs from God shall prevaile nothing Yea the Angels themselues if they go about to ouerthrowe this foundation shall not hurt vs. Neither doth it withstande that angels are ministring spirites Heb. 1.4 ordeyned for the health of the electe For Paul here reasoneth from that which is impossible as he doeth also to the Galathians Where in wee may obserue howe all thinges ought to be vile vnto vs Gal. 1.4 in respect of the glorie of God seeing it is lawfull for the maintenaunce of his trueth not to care yea euen for the angels By the names of principalities and powers angels are also signified being so called because they are the special instruments of Gods power Why angels are called principalities and
deteineth a man in the letter of the law maketh him subiect vnto death On the contrary he calleth the law of sin death What is meant by the law of sin the dominion of the flesh and tyrannie of death which proceedeth thence The law of God is as it were placed in the midst which law teacheth righteousnes but giueth it not yea rather it bindeth vs in stronger bonds vnto the seruitude of sin death Therefore the meaning is where as the law of God condemneth men that commeth to passe because so long as they abide vnder the bonde of the lawe they are pressed with the bondage of sin and so are gilty of death But the spirit of Christ whiles by correcting the inordinat lusts of the flesh Obiection he abolisheth the law of sin in vs doth also deliuer vs from the giltines of death If any should obiect that then the forgiuenesse wherby our offences are buried Answeare doth depend vpon regeneration the answere is easie namely that the cause is not here set downe of Paule but the maner only is deliuered wherby we are loosed from giltinesse And Paule denieth vs to obteine that by the doctrine of the lawe but whiles we are renewed by the spirite of God wee are also iustified by free forgiuenes that the curse of sinne might no more lie vpon vs. This sentence therfore is as much as if Paul had said the grace of regeneration is neuer separated trom the imputation of righteousnesse I dare not take the law of sin death with some for the loue of god because it seemeth to bee a hard speech For although by increasing sinne it beget death yet Paule did purposely aboue withdrawe from this despite or roughnesse of speeche Although nothing the more I consent to their opinion who vnderstand the law of sin for the concupiscence of the flesh as though Paul said he had cōquered it For shortly after it shal as I hope sufficiētly appeare that he speaketh of free forgiuenesse which doth bring vnto vs a perfect peace with God I had rather keepe the name of law then with Erasmus to translate it right or power because Paule did not without cause allude vnto the lawe of God 3 For that which was impossible to the law Nowe followeth the polishing and setting foorth of the confirmation namely that the Lorde hath by his free mercy iustified vs in Christe which thing was impossible for the law But because this is a very notable sentence let vs examine euery part thereof That hee intreateth here of free iustification or of remission wherby god reconcileth vs to himselfe The doctrine of remission free mercy is restrained vnto those who ioyne repentance vnto faith it may be gathered by that last clause where hee addeth who walke according to the spirite and not according to the fleshe For if Paule went about to teach how by the spirite of regeneration we are instructed or furnished to conquere sinne to what end were this addition But it was very expedient that after he had promised free remission vnto the faithful then this doctrine should be restrayned vnto those who ioyne repentance vnto faith and abuse not the mercy of God vnto the licenciousnes of the flesh Secondarily heere is to be noted the rendring of the cause For the Apostle sheweth how the grace of Christ doth absolue vs from giltines Now concerning the wordes impossible to the lawe out of questiō is takē for a defect or impotencie as though it were said there was a remedie founde of God whereby the impossibilitie of the lawe was taken away As for the particle en O which Erasmus hath turned that part wherein because I thinke it to be causall I choose rather to translate it because And albeit perhaps you shall not finde such a phrase of speech with good authours of the Greeke tongue yet because the Apostles do euery where vse Hebrewe phrases this interpretation ought not to seeme hard Certainly the sound Readers will graunt that the cause of defect was expressed here as we shal declare again a little after Now whiles Erasmus putteth down of himself the principall verbe in my iudgement the text doth runne verye well o-otherwise The Coniunction Kai and hath deceiued Erasmus that he should insert or thrust in the verbe Praestitit that is hee hath perfourmed But I think it was put for amplification sake except any perhaps like the coniecture of the Greeke gloser better who ioyneth this member and of sinne to that goeth before namely God sent his sonne in the similitude of sinfull flesh for sinne Howebeit I haue followed that which I haue thought to bee the naturall sense of Paule Nowe I come vnto the thing it selfe Paule affirmeth plainely that our sinnes were therefore done away by the death of Christ because it was impossible for the lawe to make vs righteous Whereupon it followeth there is more commaunded in the lawe then we are able to perfourme because if wee were able to perfourme the lawe it were in vaine to seeke for remedie els where Wherefore it is absurde that mans strength shoulde bee measured by the precepts of the lawe as though God in requiring that is iuste had regarded what and howe greate our strengthe were Because it was weake least any shoulde thinke the law were charged vnreuerently with weakenesse or should restraine this vnto ceremonies Why the lawe cannot iustifie Paule hath precisely expressed that that defect is not through the fault of the lawe but through the corruptiō of our flesh For we must cōfesse if any did absolutely satisfie the lawe of God he were righteous before God So then hee denieth not the law to be able to iustifie vs in respect of doctrine as which conteineth the perfect rule of righteousnesse but because our fleshe doeth not compasse that righteousnesse the whole strength of the lawe falleth or vanisheth away So their errour or rather dotage is refuted who thinke the power of iustifiyng is taken away onely from ceremonies when Paul plainely putting the fault in vs declareth that hee doth finde no faulte in the doctrine Furthermore vnderstand the infirmitie or weakenesse of the lawe as the Apostle is wont to vse the woorde astheneias not onely for a little weakenesse but for impotencie that hee might signifie howe the law hath no force at all to iustifie Thou seest then we are vtterly excluded from the righteousnes of workes and therefore must flee vnto the righteousnesse of Christ because there can be none in our selues Which thing is chiefly necessarie to be knowen for we shall neuer be cloathed with the righteousnes of Christ except first we know assuredly that we haue no righteousnes of our owne The name flesh is put alway in the same signification namely for our selues Therefore the corruption of our nature maketh the lawe of God vnprofitable to vs because whiles it sheweth the way of life it doth not reduce vs backe Howe God hath
this office that he might instruct the people in the true rule of godlinesse Which thing if it be true it behoued him to preach repentance and faith but faith is not taught vnlesse the promises of Gods mercy and the same free promises be propounded or set before the people therefore it behoued him to bee a Preacher of the gospell which thing hee did faithfully as appeareth by diuers places And to the ende he might informe the people vnto repentance it was his part to teach what maner of life were acceptable to God that he hath comprised in the precepts of the lawe Now to the ende hee might put into the mindes of the people a loue of righteousnes and againe inserte a hatred of sinne promises and threatnings were to bee added whiche might declare how there are rewardes laid vp for the iust and horrible punishments for the wicked Now also it was the dutie of the people to coÌ„sider by how many wayes they were accursed and howe farre they were from that that they could merite God by their workes so they being in dispaire of their owne righteousnes might flee vnto the hauen of Gods goodnesse and that is vnto Christe himselfe This was the ende of Moses ministerie And now because the promises of the gospell are onely read heere and there in Moses and the same also verie obscurely but the precepts and rewardes appointed for the keepers of the lawe appeare eftsoones worthily is this office properly and peculiarly giuen vnto Moses to teach what true righteousnes of workes is secondarily to shewe what reward remaineth for the obseruation and what punishment for the transgression thereof In this respect Moses himselfe is compared with Christe in Iohn where it is saide The lawe was giuen by Moses grace and truth is fulfilled by Christe And so often as the lawe is taken so stricktly Iohn 1.17 Moses is couertly opposed vnto Christe and therefore wee are then to consider what the lawe conteineth in it selfe beyng separate from the gospell That therfore which is saide heere of the righteousnesse of the lawe must be referred not vnto the whole office of Moses but vnto this part which peculiarly in a maner was committed vnto him Nowe I come vnto the wordes For Moses describeth Paule hath Graphei in latine scribit in english he writeth Apheresis is yâ— taking away of a letter or sillable from the beginning of a word Leuit. 18.5 but it is the figure Aphaeresis for the word describit id est hee describeth And the place is taken out of Leuiticus where the Lorde promiseth eternall life to them shal keepe his lawe For thou seest that Paule also hath so taken it not of a temporall or transitory life onely which pleaseth a manie And Paule reasoneth thus from that place seeyng no man can obteyne righteousnesse prescribed in the lawe but he that fulfilleth exactly euery part thereof and all men haue alway beene farre from that perfection in vayne doth any seeke for saluation this way Israel therefore did amisse which thought he coulde obtayne the righteousnesse of the lawe from the which we are all excluded See howe he argueth from the promise it selfe that it profiteth vs nothing namely because of the impossible condition What a foolish toy is it then to alleadge legal promises to establishe the righteousnesse of woorkes For a sure curse abydeth for vs and theÌ„ so farre is it off that saluation should come thence vnto vs. The more abhominable is the sottishnes of Papistes who thinke it sufficient to proue merits by bare promises It is not in vayne quoth they that God hath promised life to his worshippers but in the meane while they see not that it is therefore promised that the sence of their transgressions might put into al men the feare of death so they being forced by their owne want might learne to flee vnto Christ 6 But the righteousnes whiche is of faith This place is suche as maye greatelye trouble the Reader and that for two causes For both it seemeth to bee improperly wrested of Paule and also the wordes seeme to be chaunged into another sence But concerning the words we shall see what is to be said of them First let vs consider the application For it is a place of Deuteronomie where as in the former place Moses speaketh of the doctrine of the lawe Deut. 30.12 and Paule draweth it vnto the promises of the Gospell This knotte maye bee well vntied thus Moses in that place sheweth the facilitye or easinesse of comminge vnto life because the wil of God was not nowe hidde nor sette a farre off from the Iewes but was layd before their eyes If he spake of the law onely it had beene a friuolous argument seeing the law of God being put before our eyes is nothing more easie to be done then if it were set a farre off Therefore he noteth not the lawe onely but in generall all the doctrine of God which comprehendeth vnder it the Gospell For the worde of the law by it selfe is neuer in our heart no not the least sillable thereof vntil it be put in by the faith of the Gospel Secondly yea euen after regeneration the worde of the lawe shall not properly bee saide to be in our heart because it requireth perfection from the which the faithfull themselues are farre off But the worde of the Gospel hath his seate in the heart although it filleth not the heart for it offereth pardon for the imperfection and want And Moses altogether in that Chapter as also in the fourth studieth to commende vnto the people the singuler loue of God because he had receiued them into his tuition and gouernment whiche commendation could not be taken from the bare lawe Neither letteth it that Moses preacheth there of reforming the life vnto the rule of the lawe for the spirit of regeneration is coupled with the righteousnesse of faith Therefore he collecteth the one out of the other because the obseruation of the lawe is of the faith of Christ Neither is it to be doubted but this sentence dependeth vpoÌ„ that principle the Lord shal circumcise thine heart which he had put downe a little before in the same Chapter Wherefore they are easily refuted who say that Moses intreateth there of good workes Indeede I confesse that to be true but I deny it to be absurd that the obseruation of the law should be drawen from this fountaine that is â—â—om the righteousnes of faith Nowe the opening of the words is to be sought for Say not in thy heart who shal ascende c. Moses nameth heauen the Sea as places furthest off hard for a man to come vnto But Paule as though there were some spirituall mystery hidden vnder these wordes draweth them vnto the death and resurrection of Christ If any alleadge that this interpretation is too muche wrested and too subtile let him know the minde of the Apostle was not curiously or exactly to
onely as the Sorbonites which take this worde for the inferiour parte of the soule but of the minde which is the most excellent parte of vs and whereunto the Philosophers ascribe the principalitie For they cal it Hegemonicon that is the prince or principall spirite and reason is faigned to be a very wise Queene Howebeit Paule doth throwe her out of her throne and so bringeth her to nothing whiles hee teacheth that wee must bee renewed in minde For howsoeuer we flatter our selues yet that sentence of Christ is true that man muste bee borne againe which will enter into the kingdome of God Seeing both in minde and heart we are altogether voide of the righteousnesse of God That yee might proue what is the will of God Heere thou hast the end wherefore wee ought to put on a newe minde namely that both our owne and all other mens counsailes and desires beeing reiected wee might intende vpon the onely will of God the knowledge whereof is true wisedome And if the renouation of the mynde be necessary vnto this that wee might proue what is the will of God Heereby it appeareth howe contrary it is vnto God The Epithetons are added doe serue vnto the commendation thereof that wee might striue thereunto with greater alacritie And surely to bring our peruersitie into an order it is necessary that the true praise of righteousnesse and perfection bee ascribed vnto the will of God The worlde persuadeth it selfe that those workes it hath done are good Paule hee cryeth out on the contrary that wee must examine by the commaundementes of God what is right and good The worlde delighteth it selfe and taketh great pleasure in his owne inuentions but Paul affirmeth that nothing pleaseth God saue that whiche hee commaundeth The worlde that it might finde perfection slydeth from the worde of God vnto newe inuentions Paule putting perfection in the will of God sheweth howe they are deluded with a false imagination if any passe that marke 3 For I say by the grace which is giuen vnto mee to euery one of you let no man stande high in his owne conceipte aboue that which is meete for him but let him bee wise vnto sobrietie as God hath giuen to euery man the measure of faith 3 For I say by the grace If thou doest thinke that the particle causall is not superfluous then this sentence shall agree well with the former For seeing nowe hee woulde haue our whole studie consist in seeking for the will of God the next thing was to drawe vs from vaine curiositie Yet seeing the particle causall is often superfluous with Paule thou mayest take it for a simple affirmation for so also the sense will stande very well But before hee commaunde hee saith hee hath authoritie giuen him to the ende they might hearken vnto him no lesse then vnto the voyce of God himselfe for his woordes are as muche in value as if hee saide I speake not of my selfe but beeing an imbassadour of GOD I bryng vnto you the commaundenientes hee hath inioyned mee Grace puc for Apostleship By grace as before hee meaneth his Apostleshyp whereby hee commendeth the goodnesse of GOD therein and withall insinuateth that hee did not temerously intrude himselfe but that he was chosen by the calling of God So then hee getting vnto himselfe authoritie by this preface doth binde the Romanes with a necessitie of obeyng vnlesse they woulde contemne GOD in the person of his minister Then followeth the precept whereby hee both draweth vs from the searching of those thinges whiche doe nothing but trouble mens mindes for they doe not edifie and also forbiddeth least any shoulde take more vppon him then his capacitie and calling will beare And withall admonisheth that wee onely thinke and meditate those thinges which may make vs sober and modest For so I had rather vnderstande it then accordyng to that Erasmus doth translate it that no man thinke proudly of himselfe Both because this sense is somewhat further fetcht and that other agreeth better to the text This sentence Besides that is meete for him to vnderstand Declareth what hee meant by the former woorde Huperphronein that is to bee insolent or thinke aboue measure of himselfe namely that we exceede the measure of wisedome or being wise if we busie our selues about those things of the which it is not meete wee shoulde be carefull To be wise vnto sobrietie is to be giuen vnto those studies wherby thou perceiuest thou mayest learne and be taught modestie As God hath giuen euery man Vnicuique vt diuisit deus Here is the figure called Anastrophe or inuersion of words for as to euery man God hath giuen And here veryly is the maner of that sober wisedome hee spake of expressed For seeing there is a diuerse distrybution of graces then euery man proposeth vnto himselfe the best meane or measure of wisedome or beeing wise What it is to be wise vnto sobrietie when hee keepeth himselfe within the compasse of that grace or gift of faith which is giuen vnto him So then there is a superfluous seeking of wisedome not onely in superfluous things things vnprofitable to bee knowne but also in those the knowledge whereof otherwise is profitable when wee respect not what is giuen vnto vs but temerously and boldly exceede the measure of our vnderstāding which importunitie God will not suffer vnreuenged For wee may see oftentimes with what trifles they are carryed about who through foolish ambition lift vp themselues beyonde those boundes are set for them The substance is this is a part of our reasonable sacrifice when euery one by a gentle and tractable spirite doeth yeelde himselfe to be ruled ordered of God Finally whē he opposeth faith against humane iudgement hee restraineth vs from our owne likinges and withall purposely addeth the measure that the faithfull should also humbly keepe themselues within the compasse of theyr defect 4 For as in one bodie we haue many members and all members haue not the same office 5 So wee beeing many are one bodie in Christ the members one of another 6 Seeing that wee haue diuers giftes according to the grace giuen vnto vs whether prophesie according to the proportion of faith 7 Or ministration in his ministerie or hee which teacheth in doctrine 8 Or hee which exhorteth in exhortation or hee which giueth in simplicitie or hee that ruleth in diligence or hee that hath mercy in cheerefulnesse 4 For as in one bodie Now hee confirmeth that same which hee said before of limiting the wisdome of euery one according to the measure of faith by the calling of al the faithful For we are called of this condition that we should as it were grow vp into one body seeing Christe hath ordeined that societie and connection amongest all the faithfull whiche is amongest the members of a mans body and because men coulde not come into such an vnitie by themselues he is made the bonde of that coniunction Seeing then that
Church Moreouer I well hoped that in a diuers kinde of writing I should not bee pressed with anye spite of emulation which thing I was chiefly to take heede of Phillip hath obteined his purpose which was to open the principall points wherein whiles he bestowed himselfe he let many things slip which are not to be neglected not forbidding others to declare those also Bucer is both larger then that hastily hee may bee read of those are tyed to other businesse and also higher then that easily he caÌ„ be vnderstood of the simple those are not very circuÌ„spect For what argument soeuer hee taketh vppon him to intreate of through that plentifull wit wherein he passeth he hath such store of matter that hee knoweth not where to leaue of Seeing therefore the one of them hath not pursued all and the other is more large then that hee can bee read in short time mee thinke mine attempt hath no shew of emulation Yet I doubted with my self a good while whether I were better make as it were certaine gliemings after them and others wherein I might gather those thinges whiche I thought profitable for the meaner sort or els shold make an whole Comment wherin of necessitie I must repeate many thinges which eyther of all or at the least of some of them had beene saide before But because they many times varie amongest them selues whiche thing greatly troubleth the simple reader who doubteth to whether of them he might the rather leane vnto I thought also it were not amisse if by shewing the best interpretation I did ease them of the paines of iudging who of themselues are not sufficiently able to iudge aright specially seeing I determined to comprise al things so briefly that the Readers shoulde not spende muche time to reade those things with mee which are contained in others Finally I had great regard that no man shoulde iustly complaine there were many superfluous things heere Concerning the profitablenes heereof I will say nothing and yet perhaps the godly after they haue read will confesse that they haue gotten more heereby then modestie will suffer mee in wordes to promise And whereas I doe sometimes disagree from others or rather am somewhat contrary vnto others therein I am to bee excused For verily the worde of God ought to bee of such reuerence with vs that thorowe the diuersitie of interpretations it might not bee drawen asunder of vs no not one hayâ—e breadth For so the Maiestie thereof is I caÌ„not tel how diminished and so much the more if the same be not done with great choyse and sobrietie For if it bee a sinne to pollute any thing that is dedicate vnto God surely he is not to be suffered which doth vnreuerentlie handle that thing which of all other thinges are in the earth is most holy Therefore it is abominable boldnesse to vse the scripture at our pleasure and to play with them as with a tenis ball which manye before this haue done Yet a man might see at all times howe that euen those who haue godly religiously and soberly handeled the mysteries of god haue not alwayes agreed amongst themselues For God at no time hath voutchsafed his seruants with so singuler a blessing that euery of them shoulde bee indued with a full perfect and absolute knowledge And it is not to bee doubted but hee doth it partly to the end hee might humble vs and partly to reteine vs in the studie of brotherly communication Wherfore seeing it is not to be looked for in this present life albeit it were greatly to be wished that there were a perpetuall consent amongst vs in expounding the places of scripture we must doe our indeuour that neither stirred with desire of innouation nor compelled through lust of defaming others or moued by any hatred ne yet tickeled with anye ambition but onelie constrained thereunto of necessitie seeking nothing els then the publique profite of the Church wee departe from the iudgementes of those were before vs and againe that the same bee done â—n the â—â—positioÌ„ of the scripture for concerning the points of religion wherâ—â— chiefly God would haue his to bee of one minde lesse libertie is to bee taken The Readers shall easily finde in mee care of both these But because it is not seemely for mee either to iudge or pronounce of my selfe I doe willingly perâ—â—it this office to you to whose iudgement if all men attribute much there is nothing which I ought not to attribute Wherein you are throughly knowen vnto mee by familier conuersation which notwithstanding it many times diminisheth the reputation of others it hath greatly augmented yours which otherwise is famous with all the learned Farewell At Argentine the 15. of the Calend. of Nouember 1539. The Argument of the Epistle to the Romanes IN setting forth the vtilitie of this Epistle I knowe not whether I were best to tarry long both because I feare leaste through my commendatioÌ„s which most certainely are farre inferiour to the dignitie thereof it be nothing els but obscured and also because euen in the entrance thereof it doth more cleerely declare it self and more liuely shew foorth it self then by any words can be described Therefore I thinke it nowe best to come vnto the Argument wherein without all doubt it shall presently appeare that besides many others and the same very excellent vertues this doth properly apperteine vnto it which caÌ„ neuer according to the dignitie thereof be sufficiently praysed that if a man haue attained vnto the true vnderstanding of it hee hath a speedie passage made him vnto all the most secrete treasures of the scripture The whole Epistleis so methodicall that the very entrance of it is framed according to art The workmanship whereof as it is to be seene in many things which shal be obserued in their places so specially in that that the principall argument is drawen hence For he hauing begun with the confirmation of his Apostleship descendeth thence to the coÌ„mendation of the gospel which because it doth necessarily bring with it the disputation of faith he passeth thereunto the wordes of the text as a man would say euen leading him by the hande And so hee entreth into the principall question of the whole Epistle Sciliz that wee are iustified by faith Wherin he is occupied vnto the end of the 5. Chapter Let vs therefore put downe the generall proposition of these Chapters to say The mercie of God in Christ is the onely righteousnesse vnto men whiles it beeing offered by the Gospel is apprehended by faith But because men are so secure in their sinnes and flatter deceiue themselues with a false imagination of righteousnesse that they thinke they stande in no neede of the righteousnesse of faith except nowe they be cast downe from all trust in themselues againe they are so delghted with the sweetnesse of carnall lustes and sounde a sleepe in great securitie that they are not easily raysed vp to seeke after righteousnesse vnlesse they
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
testamēt is made manifest where besides the forgetting of sin the holy spirite is promised In the 7. Chapter he entreth into a most necessary disputatiō of the vse of the lawe whiche hee had lightly by the waye touched before giuing a reason why wee are loosed from the law because that by it self it had no power but vnto condemnation And least this should turne to the reproch of the law he doth mightily cleare the lawe from all reproches For he sheweth that through our fault it came to passe that the lawe which was giuen for life was made the matter of death Declaring also howe sinne is encreased by it From hence hee passeth to the description of the fight between the spirite and the flesh which fight the children of God feele in themselues so long as they are shut within the prison of this mortall body for they beare the reliques of concupiscence wherby they are continually drawen partly from the obedience of the law The eight chapter is full of consolations least the consciences of the faythfull being feared with that disobedience which he reprooued before or rather imperfect obedience should be ouerthrowne But least that the wicked should take occasiō herby to flatter thēselues first he sheweth that this benefit doth not appertein vnto any but vnto the regenerate in whō the spirit of God liueth is of force Therefore he vnfoldeth two things the first that all those which are graffed into the Lord Christ by his spirit are freed frō the danger feare of condemnation howsoeuer they are yet laden with sinnes Secondly that they which yet remain in the flesh without the spirit of sanctification are not partakers of this so great a benefit thē afterward he declareth howe great the certainetie of our trust is seeing the spirit of God by his testimony doth driue away all douting and wauering Moreouer by an anticipation or preuenting he sheweth that the assurance of eternall life cānot be interrupted or disturbed through the presēt miseries whereunto for the time of this mortall life we are subiect but rather by such exercises our saluation is furthered vnto the excellencie whereof if all the present miseries bee compared they are nothing This thing he confirmeth by the example of Christ Who as he is the first begotten obteining the principalitie in the house of God so he is the first paterne whereunto we ought all of vs to be conformed And therfore as vnto a thing most safe and sure hee addeth a notable triumphe wherein he triumpheth couragiously against the power and engines of Satan And for as much as many were greatly mooued when they sawe the Iewes which were the principall keepers and heires of the couenat to dispise Christ for thereby they gathered that eyther the couenant was translated from the posteritie of Abraham whiche contemned the keeping of the couenant or els this was not the promised Sauiour whiche prouided not better for the people of the Iewes he beginneth to meet with this obiection in the entrāce into the nienth chapter Hauing therefore first of all testified his goodwill towardes his countreymen the Iewes that they might not think hee spake any thing of malice and also hauing mentioned those ornaments whereby they excelled others he descendeth easily to the taking away of that offence which did arise of their cecitie or blindnes And deuideth the sonnes of Abraham into two sortes that he might declare how that all those which are borne of him according to the fleshe are not to bee reckoned in his seed to participate the grace of the couenant And on the contrary those which are not borne of his seed to be counted for sonnes if they be ingraffed by faith Wherof he proposeth an example in Iacob and Esau Therefore he calleth vs here vnto the election of God vpon the which this whole matter must necessarily consist and depend Againe seeing this election leaneth only vpon the mercie of God in vayne is the cause thereof sought for in the worthines of men Reprobation is contrary which notwithstanding it is most iust yet is there no cause aboue the will of God About the end of the chapter hee declareth by the testimonies of the Prophetes both the calling of the Gentiles and also the reprobation of the Iewes In the tenth chapter hauing begunne agayne with the testification of his good will towards the Iewes he sheweth that the vaine trust of workes was the cause of their ruine And least they shoulde pretende excuse by the lawe hee preuenteth that declaring howe by the lawe wee are also led as it were by the hande vnto the righteousnesse of faith Adding that this righteousnesse through the bountifulnesse of God is indifferently offered vnto all nations but yet to be apprehended of those onely whom God hath lightened with his speciall grace And whereas moe Gentiles then Iewes are partakers of that blessing he sheweth that that also was forespoken of by Moses and Esai The one whereof prophesied playnely of the calling of the Gentiles and the other of the hardening of the Iewes Here yet remayned a questiō whither the couenant of god put not some difference between the seede of Abraham other nations Whiles he goeth about to satisfie this question first he admonisheth that the worke of God is not to be boūd vnto the sight of the eye seeing many times the elect passe our vnderstanding Euen as in olde tyme Elias was deceiued who thought that religion was vtterly perished among the Israelites when as yet there were seuen thousande aliue Secondly that we are not to be troubled with the multitude of vnbeleeuers whiche wee see abhorre the Gospel At the length hee affirmeth that the couenant of God abideth yea euen in the posteritie of Abraham according to the fleshe but yet in those whom God according to his free election hath predestinated Then he conuerteth his talk vnto the Gentiles least they growing too proude through their adoption shoulde lift vp themselues against the Iewes as reprobates when in the meane time they excell thē in nothing but in the fauourable acceptation of the Lorde which ought rather to bee vnto them a cause of humilitie And the same also is not vtterly departed from the seede of Abraham for the Iewes at the length by the fayth of the Gentiles shall bee prouoked vnto emulation that so GOD may gather vnto him all his Israel The three Chapters following conteyne preceptes or instructions touching manners but they are diuersly distinguished The twelfth Chapter conteyneth generall preceptes concerning a christian life The thirteenth chapter for the most part is spent in establishing the authoritie of Magistrats Whereby wee may make a most certayn collection that there were then some vnquiet persons which thought christian libertie coulde not stande vnlesse the ciuill power were ouerthrowne But least Paul shoulde seeme to impose any thing vpon the Church besides the dueties of charitie hee sheweth that this obedience is also conteyned vnder charitie After this hee
vs a very fruitfull doctrine which I will comprise in fewe wordes and leaue to the consideration of euery man Assuredly Paul defineth not the praise of our saluation to be in our selues but deriueth it wholly frō the fountayne of Gods free fatherly loue towards vs. Gods free fatherly mercy is the fountayne of health and saluation For hee maketh this the original that God loued vs. And what other cause was there of his loue then his meere goodnesse Hereupon not onlie our calling dependeth whereby in his time he sealeth his adoption in those Two things required in the true members of Christ faith in Gods mercy and the study of pietie whom he had freely chosen before But also we geather that none can rightly associate or couple himselfe vnto the number of the faithful but they must certainly beleeue that the Lorde is mercifull vnto them although they are vnworthy and miserable sinners and being stirred by his goodnes must giue all their studie to come vnto holinesse For hee hath not called vs vnto vncleannesse but vnto holinesse 1. Thes 4.7 Seing the Greeke may be translated by the second person I doe not see the reason why the person should be chaunged Grace and peace Before all other thinges it is to be wished that we may haue GOD fauourable towards vs which is signified by grace As all thinges fal out for good where Gods fauour shineth so on the contrary c. Then secondly that prosperitie and successe of al thinges may proceede from him which is vnderstood by the word peace For howsoeuer al things seeme to laugh vpon vs if God be angry euen blessing it selfe is turned into a curse Therefore the only foundacion of our felicity is the fauour of God whereby we inioy true and perfect prosperitie yea euen in aduersities also our saluation is aduaunced And whereas he prayeth for peace from the Lord we vnderstand that whatsoeuer good thing commeth vnto vs the same is a fruite of Gods fauour Neither is this to be omitted that he doth also pray for these good thinges from the Lord Iesus All good things come vnto vs through Christ For worthily is this honour giuen vnto him who is not only the minister and disposer of his fathers bountifulnes towardes vs but also together with the father worketh all thinges Yet the mind of the Apostle properly is to note that all the benefites of God come vnto vs through him There are some which by the worde peace had rather vnderstand the peace of conscience which signification I denie not but sometimes it hath but seeing it is most certayne that the mynd of the Apostle in this place was briefly to put downe the summe of good things that former interpretation whiche is approued of Bucer is more conuenient by a great deale Therefore hee willing to wishe the summe of felicitie vnto the godlye goeth vnto the fountayne as of late namely the grace of GOD which alone doeth not onelie bring vnto vs eternall blessednesse but also is the cause of all good thinges in this life 8 First I thanke my God through Iesus Christ for you all because your faith is published throughout the whole worlde 9 For God is my witnesse whom I serue in my spirite in the Gospel of his sonne that without ceassing I make mētion of you 10 Alwaies in my prayers beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might bestow among you some spiritual gift to strengthen you 12 That is that I might be comforted together with you through our mutuall faith both yours and mine 8 First c. Here beginneth the entraunce which is verie aptly applyed vnto the cause for by reasons taken as well from his owne person as from theirs he doeth conueniently prepare them vnto docilitie or easines to be taught Paule prepareth the mynds of the Romanes by reasons takē both from his owne and their person The reason from their persō is that he reporteth the famousnes of their faith For therby he insinuateth that they being laden with the publike prayse of Churches could not refuse an Apostle of the Lorde but they shoulde deceyue that opinion which all men had conceiued of them which is counted barbarous and in a manner nigh vnto infidelitie As this reporte therefore ought to induce the Apostle that hauing conceyued well of their obedience hee shoulde take vppon him according to his office to teache and instructe the Romanes so it bounde the Romanes agayne that they shoulde not despise his authoritie From his owne person hee stirreth them vnto docilitie with a testification of his sincere loue For there is nothing more effectuall to procure credite vnto him that counselleth then if hee haue gotten this opinion that hee is thought euen from his hearte to studie and prouide for our wealth First this is woorthie to bee noted that hee so prayseth their fayth that yet hee ascribeth it vnto GOD Faith is the gift of God as receyued of him Whereby wee are taught that fayth is the gifte of GOD. For if thankesgiuing bee an acknowledging of a benefite then hee doeth acknowledge fayth to bee of GOD who so doeth giue him thankes for it And in as muche as wee see the Apostle beginneth his gratulations with thankesgiuing We are at all times to vse such speeches as may moue vs others to acknowledge Gods goodnes wee maye knowe that we are admonished that all our good thinges are the giftes of GOD. And also it is expedient that wee acquaint our selues with suche kinde of speeches as thereby wee may the rather at all tymes bee remoued to acknowledge GOD to bee the giuer of all good thinges and prouoke others also vnto the same mynde And if it bee meete to obserue this in the least blessinges muche more in faith whiche is an excellent and singuler grace of GOD. We must giue thanks to God through Christ Furthermore heere wee haue an example howe wee are to giue thankes by Christe according to the commaundement of the Apostle to the Hebrues Heb. 13.15 euen as we aske and obteyne mercy at the hands of the father in his name Finally he calleth him his God This is a speciall prerogatiue of the faithfull to whom onely God giueth this honor For therin is cōteyned a mutual respect Iere. 30.22 which is expressed in the promise I wil be their God and they shal be my people Although I had rather restrayne it vnto the person which Paule did beare that it might be an approbation of the obedience whiche hee performed vnto the Lord in the preaching of the Gospel So Ezechias calleth God the God of Esay Esay 27.4 when he would geue testimony vnto him that he was a true and faithful prophet So also by a kynd of excellencie he is called the God of
the firste in the promise and calling Therefore he reserueth for them their prerogatiue but foorthwith hee adioyneth the Gentiles albeit in a lower degree partakers with them 17 For the righteousnesse of God This is an exposition confirmation of the former sentence namely Saluation is life with god that the Gospel is the power of God vnto saluation For if wee seeke for saluation that is to say life with God first wee must seeke for righteousnesse Without righteousnes there is no life whereby wee beeyng reconciled vnto GOD thorowe his mercie maye obtayne life whiche consisteth onelye in his beneuolence For seeyng God hateth vnrighteousnesse we muste needes bee righteous before wee cann bee loued of him Therefore he signifieth that wee canne not obteyne saluation otherwhere then in the Gospell because GOD doeth not else where manifest vnto vs his righteousnesse whiche onelye deliuereth vs from destruction And this righteousnesse whiche is the groundworke of our saluation is reuealed in the Gospell whereupon the Gospell is called the power of God vnto saluation So he reasoneth from the cause vnto the effect Moreouer note how rare and precious a treasure the Lorde doeth bestowe vppon vs in the Gospell namely the communication of his righteousnesse Righteousnes of God is that which is approued before God By the righteousnesse of God I vnderstande that righteousnesse which is approued before the tribunall seate of God as on the contrary he is woont to call that the righteousnesse of men which in the opinion of men is reckoned and counted for righteousnesse although indeede it bee but a smoake And yet I doubt not but Paule alludeth vnto manye Prophesies where the spirite of God often celebrateth the righteousnes of God in the kingdome of Christ to come Others expound it for righteousnesse which is giuen vnto vs of God And surely I confesse the wordes will beare this sence because God doeth iustifie vs by the Gospel therefore he saueth Yet that former interpretation seemeth vnto me to be more agreeyng Although I doe not greatly stande vppon that matter That is more weighty where some thinke this righteousnesse doth not onelye consist in the free remission of sinnes but partly also in the grace of regeneration But I doe vnderstand it that we are therfore restored into life because God hath freely reconciled vs vnto himselfe as we shall shewe more at large afterwarde in his place And whereas he saide before to euery one that beleeueth now he saith from faith for righteousnes is offered by the Gospel is receiued by faith Righteousnes is offered in the Gospel and is receiued by faith And he addeth to faith for looke how much our faith increaseth in vs how much we haue profited in this knowledge by so much the righteousnesse of God together with them is augmented in vs after a sort the possession therof is established As soone as wee doe taste of the Gospell wee see the countenaunce of GOD but a farre off fauourable and pleasant towardes vs the more that the knowledge of pietie groweth in vs As faith and knowledge of the Gospel increase so the righteousnes of God increaseth in vs. as it were by comming neerer wee beholde the grace of God more cleare and more familiarly Whereas many thinke there is vnder these wordes a secrete comparing of the olde with the newe Testament that is more subtile then firme For Paule doeth not here compare the fathers whiche liued vnder the Lawe with vs but noteth the daylye progresse and proceeding in euerye faithfull man As it is written By the authoritie of the Prophete Habacuc hee prooueth this righteousnesse of fayth For hee when hee prophecieth the destruction of the proude addeth also that the life of the iust consisteth in fayth And wee liue not in the sight of GOD but by righteousnesse Therefore it followeth that our righteousnesse also doeth depende vppon faith And the verbe future noteth the continuall perpetuitie of that life whereof hee speaketh as if hee hadde sayde it is not momentaney but shall endure for euer For the wicked also are proude through a false opinion of life but whiles they saye peace and all is well 1. Thes 5.3 sodaynelie destruction commeth vppon them The life of the wicked is but a shadow It is therefore but a shadowe whiche continueth but a moment and it is fayth onelye whiche bringeth eternall life Whence is that but because fayth doeth bringe vs vnto GOD and setleth our life in him For vnlesse this were the meaninge of the Prophete that then and not before wee stande when by fayth wee leane vppon GOD Paule had not aptlye applyed this testimonye And vndoubtedly hee hath not otherwise ascribed the life of the Godly vnto fayth but so farre as the pryde of the worlde beeyng condemned they gather them selues vnder the safegarde of one God Hee doeth not nowe vppon sette purpose handle this cause and therefore hee maketh no mention of free righteousnesse but euen by the nature of fayth it is sufficientlye apparaunt that this testimonye is fittely applyed vnto the present cause Furthermore by this disputation wee doe necessarily gather the mutuall relation betweene faith and the Gospell For because it is sayde the iust shall liue by faith hee inferreth that this life is receiued by the Gospell Faith and the Gospel haue a mutuall respect one to the other Nowe wee haue the state or principall poynt of this first part of the Epistle namely that by the onelye mercie of GOD wee are iustified As yet we haue not this particularly expressed in the words of Paul but by the Text it will easily appeare afterward The state of the first part of this Epistle that our righteousnesse which is grounded vpon faith doth wholly depend vpon the mercy of God 18 For the wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men whiche withhold the truth in vnrighteousnesse or vniustly 19 For as muche as that whiche may bee knowen of GOD is manifest in them for God hath shewed it vnto them 20 For the inuisible thinges of him that is his eternall power Godhead are seene by the creation of the world being considered in his woorkes to the intent that they shoulde be without excuse 21 Because that when they knewe God they glorified him not as God neither were thankefull but became vayne in their imaginations and their foolish heart was full of darknesse 22 When they professed themselues to be wise they became fooles 23 For they turned the glorie of the incorruptible GOD to the similitude of the Image of a corruptible man and of byrdes and foure footed beastes and of creeping thinges 18 The wrath of GOD is reuealed Nowe hee argueth from the comparing of contraries whereby hee prooueth that righteousnesse happeneth not neyther commeth otherwise then by the Gospel Out of the Gospel all men are condemned for out of this hee sheweth all men are condemned
sinne of preposterous luste Whereby appeareth they were not onely giuen ouer too beastlye lustes but also became woorse then beastes when they ouerthrewe the whole order of nature Secondly hee reckoneth a greate Catalogue of vices whiche haue both beene extant in all ages and at that time raigned euerye where moste licentiously Neither hindereth this one whitte that euerye one was not laden with suche a heape of vices For in reproouinge the generall corruption of menne it is sufficient if euerye one bee compelled to acknowledge some mole or blemishe Thus therefore it is to bee taken that Paule doeth heere brieflye touch those vices whiche both were common in all ages and also were speciallye to bee seene in that age For it is maruellous howe common that filthinesse was which the bruite beastes abhorre as for the other vices they were vulgare Secondlye that hee reciteth suche a Catalogue of vices as all mankynde is comprehended in it Though al men be not theeues or murtherers c. Yet euerye man is polluted with some vice For although all menne be not murtherers or theeues or adulterers yet there is no manne that is not founde to bee polluted with some vice vnto vile affections He calleth those vile affections whiche euen in the opinion of menne are most vile or shamefull And serue to the dishonour of God 27 And receiued in themselues suche recompence of their errour For they whiche of their owne malignitie closed their eyes againste the offered light of God that they might not see is glory deserued to bee blinded that they might forget themselues and not see what were conuenient for them Moreouer they deserued to haue their sight dimmed at noone day who were not ashamed as much as in thē was to extinguish the glory of God which only doth lighten vs. 28 As they regarded not to knowe God In the iudgements of God there is a proportion between the sinne and the punishment In these wordes wee are to obserue a resemblance or comparison which notably sheweth the equall relation of the sinne and the punishmente Because they regarded not to abide in the knowledge of God whiche only directeth our mindes vnto true wisedome the Lorde gaue vnto them a peruerse minde which nowe can alowe of nothing Whereas hee saith they approued not it is as much as if hee shoulde say they followed not the knowledge of God with such studie as they ought but rather purposely they turned their cogitation from God Hee signifieth therefore that through their wicked election they preferred their owne vanities before God and so that errour wherewith they were deceiued was voluntarie To doe those things which are not conuenient Because hitherto he hath mentioned onely that one execrable example which though it were common amongst many yet it was not common vnto all hee beginneth to recken suche vices as no man coulde bee founde to bee free of For albeit as it is saide they appeare not all at once in euery one yet all men knowe themselues to bee giltie of some of thē that euery man for his owne part might bee reproued of manifest prauitie First of all whereas he calleth them not conuenient vnderstande that they abhorred from all iudgemente of reason and were farre from the duties of men For hee declareth the tokens of a confounded minde that without all difference men addicted themselues to those vices which common sense ought to haue refused Moreouer they labour in vaine whiche goe aboute to reduce these vices into an order that one mighte bee drawen out of another seeing that was not the purpose of Paule but to set them downe as euery one came firste to his remembraunce What euery of them signifieth let vs briefly runne ouer them Vnderstande iniustice when the right of humanitie is violated amongest men in not giuing to euerie one that is his Ponerian according to the sentence of Ammonius I haue turned lewdnesse or vngraciousnesse For hee teacheth Poneron id est a lewde naughtie or vngracious fellowe to bee Drasticon Cacou id est a doer or worker of mischief Lewdnsse therefore or vngraciousnesse is a practised or exercised kinde of wickednesse or a more loose license of committing naughtines As for maliciousnesse it is that prauitie and crokednesse of the minde whiche striueth to doe harme to our neighbours Where Paule hath the woorde Porneian I haue put this woorde luste yet I am not againste it if any man had rather translate it fornication for it signifieth as well the inwarde luste as the externall action The wordes couetousnesse enuie and murther haue no doubtfull signification Vnder strife or contention hee comprehendeth as well brawlings as fightinges and seditious motions Cacoetheia For the whiche wee haue put downe peruersitie to say famous and notable lewdenesse when a man by custome and an euill vse is hardened in corrupt manners Theostugeis are no doubte haters of God For there is no reason why it shoulde bee heere put passiuely that is hated of God seeing Paule in this place goeth aboute by euident vices to prooue the giltinesse of men Those therefore are noted which hate God whose righteousnesse they seeme to gainstande with their wickednesse Whisperers and backebiters are thus distinguished that those namely Whisperers do by priuie accusations breake the friendship of good men inflame their mindes to hatred defame the innocent and sowe discorde c. These to say backbiters through a certaine ingraffed malignitie spare the name of no man and as though they were vexed with the phrensie of euill speaking they slaunder togeather both those haue deserued and those haue not I haue translated Hubristas euill doers because the latine authours are wont to call notable iniuries as are robberies theftes burninges witchraftes which Paule woulde note in this place by the name of euill deedes I call those contumelious whome Paule calleth Huperephanous for so the Greeke woord signifieth Hence commeth the name because such beeing as it were set on high contemptuously despise the lower sort neither can they abide any equalitie Those are proude or hautie which doe swell with the vaine winde of superioritie Those are called insociable or suche as will not bee kept in the duetie of ciuill obedience and fellowship whiche through iniquities reuoulte from the conseruing of mans societie or in whome there is no sinceritie or constancie of faith as though you shoulde say truice breakers Without naturall affection who haue put off euen the first affections of nature towardes theirs Because hee putteth the defect of mercy amongst the tokens of mans corrupted nature Heerevpon Augustine gathereth against the stoickes that mercy is a Christian vertue Who when they knewe the righteousnesse of God And albeit this place is diuersly handeled yet this doeth seeme to mee the truest interpretation that men haue left nothing mighte serue vnto the vnbrideled licentiousnesse of sinning because all difference of good and euill beeing taken away they approued both in themselues and others To flatter
thinke an example to bee propounded which prooueth that it appertaineth vnto the ceremonies onely But wee haue alreadie declared why Paule hath named circumcision For neither doe any other swell with the confidence of workes then hypocrites And wee know howe they glorye onely in eternall shewes Secondely circumcision in their iudgement was a certayne entraunce vnto the righteousnesse of the lawe therefore it seemed also to bee a woorke of great dignitie And whereas they fight out of the Epistle to the Galathians where when Paule handleth the same cause yet hee directeth his stile vnto ceremonies onely that also is not firme inough to obtaine that they woulde Sure it is Paul had to doe with such as did insence the people with a false beleeue or confidence of ceremonies That he might remoue or take this away hee doeth not conteine him selfe within the compasse of ceremonies neither disputeth hee specially of what valewe they are but he comprehendeth the whole lawe as may appeare by the places whiche are all of them deriued from that fountaine Paul speaketh here of workes without exception Suche also was the state of that disputation which was holden at Hierusalem amongst the disciples And it is not without cause we laboure to prooue Paul in this place without exception to speake of the whole lawe For the verye stile and maner of disputation which hee hath hither to followed and doeth still prosecute doeth sufficiently fauour vs and many places doe not suffer vs to thinke otherwise It is therefore a sentence notable amongst the chiefest that no man shall bee iustified by the keeping of the lawe Hee hath shewed the reason before and repeateth it againe straightwayes because all men together being conuicted of transgression are reprooued of vnrighteousnesse by the lawe Flesh without some speciall restraint signifieth man These two are contrary one to the other as wee shall see more at large in the processe to bee thought righteous by workes and to be guiltie of transgression This worde fleshe without any speciall consideration betokeneth men but that it seemeth after a sort to pretende a more generall signification After which maner more is expressed when one sayth all mortall men or all mortall creatures then if hee shoulde name all men as you may see with or at Gellius For by the Lawe Hee reasoneth from the contrarie that we haue not righteousnesse by the Lawe because it conuinceth vs of sinne and damnation seeing life and death proceede not foorth of the same fountaine And whereas he reasoneth from the contrary effect of the lawe that wee can not be iustified by it wee muste vnderstande his argument proceedeth or holdeth not except wee keepe this as an inseparable Though the law be the rule of righteousnes yet it profiteth nothing by reason of our corrupcion perpetuall accident that the lawe reuealing to man his sinne taketh from him the hope of saluation that way The Lawe truely by it selfe because it instructeth vnto righteousnesse is the way to saluation but our prauitie and corruption letteth that this way it profiteth nothing Nowe this must needes bee added in the seconde place whosoeuer is founde to bee a sinner hee is spoyled of righteousnesse For it is friuelous to faigne with Sophisters an halfe righteousnesse that workes shoulde partly iustifie But nothing is gotten on this behalfe for the corruption of man 21 But nowe is the righteousnesse of God made manifest without the lawe hauing witnes of the lawe and the prophetes 22 To witte the righteousnesse of GOD by the faith of Iesus Christe vnto all and vpon all that doe beeleeue 21 But nowe is the righteousnesse c. It is doubted in what sence hee calleth that the righteousnesse of God whiche wee obteine by fayth whither therefore because it onely consisteth or standeth in the sight of GOD or for that the Lorde doeth giue the same vnto vs of his mercie Because both interpretations agree well wee will contende on neither part What righteousnes is called the righteousnes of God and howe the same is reueiled with out the lawe id est workes He saith therfore that that righteousnes which God both communicateth vnto man and also embraceth only and acknowledgeth for righteousnesse is reueiled without the lawe that is without the ayde helpe or supportation of the lawe so that by the lawe is meant woorkes For it may not bee referred vnto doctrine which straightwayes hee citeth for the witnesse of free righteousnesse by faith Where as some restraine it vnto ceremonies shortly after I shall shewe that to bee vayne and colde It remayneth therefore that we knowe the merite of workes to be excluded Where also wee see howe hee mixeth not woorkes with the mercie of God But all opinion of workes being remooued and abolished he establisheth the onely mercie of God Neither am I ignorant that Augustine doth expounde it otherwise for he taketh the righteousnes of God for the grace of regeneration and hee confesseth this grace to bee free because the Lorde reneweth vs being vnworthie with his spirite And from this hee excludeth the workes of the lawe that is whereby men goe about without renouation of them selues in deserue God And I knowe well inough that certaine newe beholders and vewers of matters doe arrogantly pronounce this doctrine as though it were at this day reueiled vnto them But it shall appeare plainely by the text howe the Apostle without exception comprehendeth all woorkes All workes excluded from iustification yea euen those god worketh in vs. yea those which the Lorde woorketh in his For surely Abraham was regenerate and was led by the spirite of God at such tyme as hee denieth him to bee iustified by workes Therefore he excludeth from the iustification of man not onely those workes which are morrally good as commonly they terme them and which are done by the instinct of nature but also what woorkes so euer the faithfull can haue Secondly if that bee the definition of the righteousnesse of faith blessed are they whose iniquities are forgiuen the question is not of this or that kinde of woorkes but the merite of workes being done away onely remission of sinnes is put downe for the cause of righteousnesse They thinke these two agree well man to bee iustified by faith by the grace of Christ and yet notwithstanding to bee iustified by woorkes which doe proceede from spirtuall regeneration because both God doeth freely renewe and by faith wee receiue his gift But Paule taketh a farre other principle namely that the consciences of men are neuer quiet till they leane or reste vppon the onely mercie of God â— Cor. 5.19 Therefore in another place after he hath taught GOD to haue been in Christ that hee might iustifie men hee doeth also shewe the maner saying in not imputing to them their sinnes Gal. 3.12 Likewise to the Gallathians hee therefore maketh the lawe contrary to faith in respect of the effect of iustifiing because the lawe
promiseth life to those do that it commaundeth But the lawe commaundeth not an externall shewe of woorkes onely but the syncere loue of God Therefore it followeth no merite of workes can bee admitted in the righteousnesse of faith Whereby appeareth it is but a friuelous cauill that wee are iustified in Christ because wee are renewed by the spirite as wee are the members of Christ that wee are iustified by faith because by faith wee are graffed into the bodie of Christ that wee are iustified freely because GOD doeth finde nothing in vs but sinne For therefore are wee iustified in Christe because out of our selues therefore by faith because wee must needes depende vpon his mercie and free promises therefore freely beecause GOD doeth reconcile vs vnto him selfe by buriyng our sinnes Righteousnes by the remission of sinnes is not to be tied to the beginning of righteousnes Neither can that bee tyed vnto the beginning of righteousnesse as they dreame For that definition Blessed are they whose iniquities are forgiuen had place in Dauid when hee had long exercised him selfe in the woorshippe of GOD and Abraham thirtie yeeres after hee was called although hee were a singuler example of holinesse yet had hee no woorkes wherein to glorye with GOD and therefore it is imputed vnto him for righteousnesse that hee beleeued the promise And when Paule sayeth GOD iustifieth men by not imputing their sinnes hee reciteth that Sermon which ought dayly to bee rehearsed in the Church And that part of the conscience which is troubled in respect of woorkes is not of the continuaunce of one day but ought to laste the whole life whereby it followeth No beginning proceeding or perfection of righteousnes but in Christ onely wee are not otherwise iustified euen vntill the day of death but because wee haue respecte vnto Christe onely in whome GOD hath adopted vs and nowe holdeth vs acceptable Heereby also their cauill is refelled who charge vs of falsehood beecause wee affirme it to bee had out of the Scripture that wee are iustified by faith onely when as the particle exclusiue is no where extant in Scripture But if iustification bee both without the lawe and without vs why shall it not bee imputed vnto mercie onely if it bee of mercie onely then of fayth onely This particle nowe may simply bee taken aduersatiuely that it bee not referred vnto tyme as wee often say nowe for but yet If you had rather referre it vnto time whiche I doe willingly admitte leaste hee shoulde seeme to seeke any euasion yet notwithstanding the onely abrogation of ceremonies shall not bee vnderstoode because the purpose of the Apostle is onely by comparison to illustrate the grace wherein wee excell the fathers Therefore the sence shall be after Christ was exhibited in the fleshe the righteousnesse of faith was reueiled by the preaching of the Gospell Whereby yet it followeth not that it lay hidde before the comming of Christ A twofold manifestation of the grace of God For a twofolde manifestation is heere to bee considered the former is of the olde Testament which consisted in the woord and sacramentes the seconde of the newe Testament which besides the ceremonies and promises conteineth the fulnesse or filling vp in Christ whereinto also is added a more absolute clearenesse by the Gospell hauing witnesse He addeth this least in the dispensation of free righteousnesse the Gospell shoulde seeme to bee contrary to the lawe Therefore as hee denied the righteousnesse of faith to stande in neede of the helpe of the lawe The law giueth testimonie vnto the righteousnes of faith so nowe hee affirmeth it to bee confirmed by the testimonie of the Lawe And if the lawe beare witnesse vnto free righteousnesse it is apparaunt the lawe was not giuen therefore that it might teache men to get vnto them selues righteousnesse by woorkes Then they peruert the lawe who wrest it vnto that ende Moreouer if thou doest desire the proofe of this sentence prosecute in order the summe of Moses doctrine and thou shalt finde howe man at the beginning being cast from the kingdome of God had no other restitution then in the Euangelicall promises touching the blessed seede wherein the breaking of the Serpentes head is forspoken And wherein a blessing is promised or denounced to all nations In the commaundementes thou shalt finde the demonstration of thine iniquitie by the sacrifices and oblations thou shalt learne howe the satisfaction and purgation thereof is in Christ onely If you come vnto the Prophetes in them you shall finde most plentifull promises of free grace Concerning which matter see our institutions I say the righteousnesse of God What maner of righteousnesse the righteousnes of faith is In fewe wordes hee declareth what maner of righteousnesse this is namely that it resteth or abideth in Christ and is apprehended by fayth Although whiles hee inferreth agayne the name of God he seemeth to make God the authour and not onely an approuer of that righteousnesse of the which he entreateth as though hee shoulde say it commeth from him onely or it hath his originall from heauen and is made manifest to vs in Christ Therefore when we reason of this righteousnes we must proceede this way First the cause of our righteousnes must not be referred vnto the iudgement of menne but vnto the tribunall of God where no righteousnesse is accounted of but the perfect and absolute obedience of the lawe which thing may easily appeare by the promises and threatninges And if that no man can be founde that hath attayned vnto suche exact holines it followeth all are voyde of righteousnesse in them selues Then must Christ needes helpe who as he is onely iust Righteousnes is a real vertue in Christ and apprehended of vs by faith Gods mercy the efficient cause Christ the material cause and faith the instrumental cause of our righteousnes so by transferring his righteousnesse vnto vs he maketh vs righteous Nowe thou seest how the righteousnesse of fayth is the righteousnesse of Christ That we may therefore bee iustified the efficient cause is the mercy of God Christ is the matter or materiall cause the worde and fayth is the instrument or instrumentall cause Wherefore fayth is sayd to iustifie because it is the instrument to receyue Christ in whom righteousnes is communicated vnto vs. After that we are made partakers of Christ not onely we our selues are iust but our woorkes are reputed iuste before God namely because whatsoeuer imperfection is in them it is abolished or taken away by the blood of Christ The promises which are conditionall by the same grace also are fulfilled vnto vs in as much as God doeth rewarde our works as perfect because the deffect or imperfectiō of them is couered thorow free pardon To all and vpon all For amplification sake hee hath repeated the same thing by diuers formes of speaking to the end he might the rather expresse that we haue hearde namely that both sole faith is
vndoubtedly he saith that glorying is excluded because wee can bring nothing of our owne which is worthy to be approued or commended of God If merite be the matter of glorying whether you terme it de congruo which is apt fitte or conuenient That is called merite de congruo when a man of his own good motioÌ„ proceeding naturally from him meriteth the firste grace which they call grace preuenting Merite de condigno when man being holpen by the firste grace doth make himselfe worthy of eternall life or whether you call it de condigno that is worthie whereby man recoÌ„cileth God vnto himself here thou seest they are both ouerthrowen For here he speaketh of no diminishing or moderating but Paule verily leaueth no droppe of merite Moreouer if the glorying of workes be so taken away by faith the faith cannot purely be preached but in giuing all vnto the mercie of God man must needes bee spoyled of all prayse it followeth then that wee are not holpen by any woorkes to the obteyning of righteousnesse Of woorkes How doth the Apostle here deny our merits to be excluded by the lawe seeyng before he proued our damnation out of the lawe For if the lawe make vs subiecte to death what glorie shall wee gette out of it Or rather doeth it not couer vs beeyng depriued of all glorye with shame or reproche But then hee shewed howe our sinne is layd open by the detection of the Lawe because wee are all fallen from the obseruation of it And heere hee meaneth if righteousnesse were in the lawe of woorkes our glorying were not excluded but because it is of fayth onely therefore we cannâ— chalenge nothinge to our selues for fayth receyueth all from God it bringeth nothing but a humble confession of neede or want And the Antithesis or contrarietye of fayth and woorkes is to bee noted wherein without addition woorkes are put vniuersally Therefore he neyther intreateth of ceremonies onelye nor yet of the externall shew of woorkes but comprehendeth all the merites of woorkes which can be imagined The name Lawe is giuen vnto fayth improperly but yet this darkeneth not the sence of the Apostle For his meaning is that when wee are once come vnto the rule of faith then all the glorie of woorkes is ouerthrowen as if hee shoulde saye the righteousnesse of woorkes veryly is commended in the lawe but faith hath a lawe of his owne which leaueth no righteousnesse in workes whatsoeuer they be 28 We haue determined therefore Now he gathereth the principall proposition as though it were now out of all controuersie adding also an explication For iustification by faith is made very cleere whiles woorkes are excluded by name Therefore our aduersaries at this day labour nothing more then that faith might be intangled with the merite of workes They confesse a man is iustified by faith but not by sole faith Yea in verie deede they place the power of iustification in charity howsoeuer in wordes they giue it vnto fayth But Paule in this place doeth make iustification so free that he maketh it euident howe in no sort it can stand with any merite of workes I haue shewed before why he nameth the workes of the lawe and also I haue declared those to be ridiculous whiche restrayne it vnto ceremonies Their imagination also is childish which take the works of the lawe for externall or literal workes which are done without the spirite of Christ But rather the Epitheton is as much of value as if he had called them meritorious How S. Iames saith a man is not iustified by faith onely because he hath regard vnto the roward promised in the law Whereas Iames sayeth a man is not iustified by faith onely but by works it is nothing coÌ„trary to the former sentence The reconciliation depeÌ„deth chiefly vpon the state of that argument of the which Iames intreateth in that place For in that place the question is not howe menne get vnto them righteousnesse before God but how they approue themselues to be iust For hee refuteth Hypocrites who glorie vainely in the title of faith It is therefore a grosse fallacie not to obserue how the word iustifie or iustifying is otherwise taken with Iames then with Paule as they intreate of diuers things And also the word faith most certainly appeareth to be equiuocal id est of ambiguous and doubtfull signification This twofolde ambiguity or doubtfulnesse ought is haue byn noted It may be gathered out of the text that Iames would nothing els then that a man is not made or approued iust by a dead faith excepte hee confirme his righteousnesse by woorkes Of which matter see our institutions 29 Is God the God of the Iewes only and not of the Gentiles also Yea euen of the Gentiles also 30 Seing there is but one God who shall iustifie the circumcision by faith and the vncircumcision by faith 29 Is God the God of the c. The second proposition sheweth how that righteousnesse doth no more appertayne vnto the Iewes then vnto the Gentiles And it was very necessary that should be vrged to the end place might be made for the kingdom of Christ through the whole world He doeth not therefore aske simply or precisely whither God bee the maker of the Gentiles which was knowen to be out of all controuersie but whether he would shew himselfe a Sauiour to them also or no. For after he hath matched all mankynde together and hath brought them all vnder the same condition if there be any difference amongst them it is of God and not of themselues The righteousnes of God in Christ is not tyed to one nation which haue all things like or equall amongst them So that if it be true God woulde haue all the people of the earth to be partakers of his mercy theÌ„ saluation and righteousnes which is necessary to saluation is extended vnto all Wherefore â—nder the name of God heere is an insinuation of that mutuall relation which often commeth to our sight in Scripture Iere. 30.22 I wil be your God you shal be my people For that God for a time did choose vnto himself a peculiar people that taketh not away the beginning of nature namely that all meÌ„ were made according to the image of God brought vp in this world vnto the hope of blessed eternity 30 Who iustifieth When hee saith some are iustified by faith other some of faith he seemeth to be delighted with the variety of speech in declaring the same matter that he might by the way gyrde the folly of the Iewes who imagine a difference betweene them and the Gentiles In the cause of iustification there is no difference between the Iewes and Gentiles when as in the cause of iustification there is no difference at al. For if men be made partakers of this grace by faith onely and there is one faith in them both it is childishnesse to make a variance or diuersitie where there is so great
that minor or second proposition in the former argument where hee denyed Abraham to haue any matter of glorying For if Abraham were therefore iustified because he imbraced the goodnesse of God by fayth it followeth he had nothing to glorie of because he brought nothing of his owne but an acknowledging of his misery which sought for mercy For he taketh it as a thing confessed that the righteousnesse of faith is the refuge and as it were the priuiledge place for a sinner that is distitute of woorkes For if there were any righteousnesse of the lawe or woorkes it shoulde remayne really in men them selues but fayth borroweth that els where which it hath not in it selfe therfore the righteousnesse of faith is fitly called Imputatiua That is such as is by imputation Furthermore the place which is cited Gen. 15.6 The faith of Abraham had respect vnto the whole couenant of grace not only vnto the particular promise of posteritie is taken foorth of Genesis where the worde beleeue or the word beleeuing Ought not to be restrained vnto any one particular thing there spoken of but vnto the whole couenaunt of saluation grace of adoption which Abraham is said to haue apprehended by faith The promise indeede of seede or posterity to come is there rehearsed but yet which was grounded vpon the free adoption And we are to note that neither saluation is promised without the grace of God nor yet the grace of God without saluation Agayne we are neither called into the grace of God nor into the hope of saluation but righteousnes is also offered This being set downe we may see they holde not the principles of diuinity which think the testimony of Moses to bee violently wrested of Paule For because there is there a particular promise they vnderstand Abraham to haue done right and well in that he beleeued it and that he was so farre foorth approued of God But therein they are deceiued first in that they marke not how that word beleeue is extended vnto the whole content wherefore it ought not to be restrayned vnto one member And the chiefest errour is that they beginne not at the testimony of the grace of God But this doth God that he might assure Abraham both of his adoption fatherly fauour vnder which eternall saluation by Christ is conteyned Wherefore Abraham in beleeuing imbraceth nothing but grace offered vnto him that his faith shoulde not bee voyde If this be imputed vnto him for righteousnesse it followeth he was iustified no otherwise but because hee trusting in the goodnesse of God durst hope for all thinges from him Neither doth Moses say what men thought of him but how he was accounted before the iudgement seate of God Abraham therefore apprehended the grace of God offered vnto him in the promise wherein he felt righteousnesse to bee communicated to him It is necessary for the establishing of righteousnesse to know this relation betweene the promise and faith for there is here the same reason betweene God and vs There is a mutuall respect betweene faith the promise such as is betweene the giuer and receiuer that is with the Lawers betweene the giuer and him to whom the thing is giuen For we doe not otherwise obteyne righteousnesse but because as it is offered vnto vs in the promise of the Gospel so we do by faith as it were see the possession of it How the place of Iames whiche seemeth to bee muche contrary vnto this is to be reconciled I haue already shewed And there meaning the Epistle of Iames I shall by the leaue of God declare it more at large They only are iustified to whō righteousnes is imputed Onely let vs note that they to whom righteousnes is imputed are iustified Seeyng these two are put of Paule as woordes of one signification Whereby we gather the question is not what menne are in themselues but what God doth account of them not that puritie of conscience and integritie of life is separated from the free feuour of God but for that when the cause is demaunded why God doth loue vs acknowledge vs for iust Christ muste needes come foorth who may cloth vs with his righteousnesse 4 For to him verily that woorketh reward is imputed not of grace or fauour but of debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 4 For to him that worketh He calleth him a worker not euery one that is addicted vnto good woorkes whiche studie ought to floorish in all the sonnes of God Who is called a worker who a non worker but him that deserueth some thing by his merites likewise he counteth him a non worker or one that woorketh not to whom nothing is due by the merite of workes Neither is his meaning that he woulde haue the faithfull vprofitable or idle Loyterers but hee forbiddeth them onely to be hirelinges who whatsoeuer they aske of God they craue it as of right due vnto them And we haue already admonished how the question is not here after what sorte we should frame our life but the question is of the cause of saluation And he reasoneth from the contrary that God doth not pay vnto vs righteousnesse as of debt but doth frankly giue it vnto vs that we might ascribe it to him And I truely am of Bucers mynde who sheweth the forme of reasoning not to be drawen from one worde but from an whole sentence after this manner if there be any that meriteth any thing by his work the thing merited is not imputed vnto him of grace but is payde vnto him as of debt or duetie Faith is counted vnto righteousnesse not as though it brought anye merite from vs How faith is counted for righteousnes but because it apprehendeth the goodnesse of God Therefore is righteousnesse no debt vnto vs but giuen vs freely For because Christ at our prayer or suit doth iustifie vs by fayth Paule doeth alwayes therein consider our euacuation or emptinesse For what doe we beleeue but Christ to be the satisfaction for our sins that he might reconcile vs to God The same though in other words Galat. 3.11 is in the Epistle to the Galath that no manne is iustified by the law it is euident for the iust by faith shall liue But the law is not of faith but he that shall doe these shall liue in them For because the lawe promiseth wages vnto workes therupon he concludeth the righteousnes of faith which is free not to agree with the of works Which cannot hold if faith doe iustifie in respect of works These comparisons are diligently to be obserued wherin al merite is vtterly done away 5 But beleeueth in him This is a circumlocution verye significant wherein hee expresseth the substance and nature of faith and righteousnesse for he concludeth plainely that faith doeth iustifie vs not as though it were a meritorious vertue but so
farre forth as it obteineth for vs the grace of God Neither doeth he onely pronounce God the giuer of righteousnesse but also condemneth vs of vnrighteousnes that the liberality of God might helpe our necessity To be briefe Faith adorneth vs with the righteousnes of Christ which it beggeth of God none shall come vnto the righteousnesse of faith but he that is a sinner in himselfe For this circumlocution is to be applied vnto the circumstaunce of the place that faith doth adorne vs with the righteousnesse of another which righteousnes it beggeth of God And here agayne God is saide to iustifie vs whiles he doth freely pardon vs being sinners and doth loue vs with whom he might iustly be angrye namely whiles by his mercy he doth away our vnrighteousnes 6 Euen as Dauid declareth the blessednesse of man vnto whom God imputeth righteousnes without works saying 7 Blessed are they whose iniquities are forgiuen whose sinnes are couered 8 Blessed is the man to whom the Lorde imputeth not sinne 6 As Dauid c. Here wee may see they doe but cauil which woulde hemme in the woorkes of the lawe with in the compasse of ceremonies Seing he now calleth them simply and without any additiō works As works are here taken indefinitely for all workes so in the whole disputation which he called before the works of the law If no man can deny but a simple vnlimited speeche suche as we haue now in hand is indifferently to be vnderstood of euery woorke the same must alway hold in the whole disputation For there is nothinge lesse reasonable then to take the power or force of iustification away from ceremonies onely seeing Paule doeth indefinitely exclude workes Heereunto apperteyneth the contrary member that God doeth iustifie men by not imputing their sinne In whiche woordes also wee are taught that righteousnesse with Paule is nothing els then the remission of sinnes Lastly that this remission is free because it is imputed without woorkes which the verie name of remission sheweth For that creditoure or lendour whiche is paide doeth not remitte but hee which willingly of meere liberalitie doeth cancell or rase out the debte Away nowe with those teach vs to redeeme pardon of our sinnes by satisfactions from which remission of sinnes Paule fetcheth an argument to establishe the free gift of righteousnes For howe is it possible they shoulde agree with Paule they say by woorkes wee must satisfie the iustice of God that wee may obtayne pardon of our sinnes On the contrary Paule reasoneth that the righteousnesse of fayth is free and without workes because it dependeth vpon the remission of sinnes This were vndoubtedly a false argument if in the remission of sinnes there were any regarde or respect vnto woorkes at all In like sort by the same wordes of the prophete the follie of the Schole men is refuted touching halfe remission They babble that the fault being remitted the punishment is reteined of God but the Prophete he crieth that our sinnes are not onely couered that is taken awaye in the sight of God but also hee addeth they are not imputed How shall God take punishment of those sinnes hee doth not impute therefore there remaineth sound vnto vs God forgiueth not onely the fault but also the punishment this most excellēt sentence he is iustified by faith who is purged or clensed before God by the free remission of his sinnes Moreouer hence may be gathered the perpetuall continuance of free righteousnes or iustification through the whole life For when Dauid being weried with the continuall sting of his conscience burst foorth into this saying he spake surely by his owne experience And now also he had serued God many yeeres Therfore after great proceedings or goings forward at the lēgth he proued it by experience true that all they are miserable which are cited before the iudgement state of God crying out there is none other way to obteine blessednes then if the Lorde receiue vs into fauour by not imputing our sinnes Whereby the imagination of those is verye well refuted which dreame that the righteousnesse of faith is but the entrance so that the faithfull by woorkes retayne the possession of righteousnes Righteousnes not only begun but also continued by faith which righteousnes they did not obteyne by any merites Where as some times workes are saide to be imputed vnto righteousnes and also other beatitudes are reckoned that doth nothing preiudice the sentence of Paul The psal .. 106.30 Psa 106.30 saith it was imputed for righteousnes vnto Phinees the priest of the Lorde that in taking punishment vpon the adulterer and the harlot hee tooke away the reproche of Israell In deede we heare in this place howe a man did a good woorke but wee knowe a man is not iustified for one deede For there is required a perfect and most absolute obedience as the promise saith He that shall doe these shall liue in them Leuit. 18.5 Howe then is this punishment of Phinees imputed vnto him for rigteousnesse surely it must needes bee he was iustified before by the grace of God For they which haue put on the righteousnes of Christ haue God not onely fauourable to them selues How righteousnes is sometime giuen vnto workes but also to their woorkes whose spots moles are couered with the puritie of Christ that they come not into iudgement whereby workes being infected with no corruptions are counted iust and that no woorke of man can any otherwise then by this fauour please God it is euident And if the righteousnes of faith be the onely cause why our works are counted iust see then how sottishly they reason because righteousnes is giuen to workes it is not of faith onely But I oppose an inuincible argument against them namely that all works are condemned for vnrighteous except a man be iustified by sole faith The like is to be vnderstood of blessednes they are denounced blessed which feare the Lord Psal 128.1 Psal 1.2 and walke in his wayes Which meditate in his law day and night but because no man doth that in such perfection as were meete that the commaundement of God might be fully satisfied al such blessednes is voide of none effect vntill that we being purified and clensed by the remission of sinnes be made blessed and so are made capable of that blessednes which the Lord promiseth for his seruants for the studie of the Lawe and good workes Therefore both righteousnesse of workes is an effect of the righteousnesse of fayth and the blessednesse commeth of workes an effect of the blessednes with cōsisteth in the remission of sinnes If the cause neither ought neither can be destroyed of his effect they goe ill fauouredly to woorke if any goe about to ouerthrowe the righteousnesse of fayth by workes But why may not a man will some say by those testimonies contend to proue a man to bee iustified and also made blessed through woorkes
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
our faith concerning free righteousnesse for it is a sealing of the righteousnesse of faith that to vs also whiche doe beleeue righteousnesse might bee imputed And so verie artificially Paule returneth those thinges vpon the aduersaries which might bee obiected of them For if the trueth and vertue of circumcision bee founde in vncircumcision there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles But seeing a doubt might arise whether wee also after the example of Abraham are not to confirme the same righteousnesse by the seale of circumcision Obiection why did the Apostle omitte it Answere Namely because hee thought the question to haue beene sufficiently answered by his woordes For seeing this sentence is admitted that circumcision serueth onely to seale the grace of GOD it followeth that at this day it were superfluous for vs who haue another Sacramente ordayned of the Lorde in place thereof Because therefore where baptisme is there is no vse nowe of circumcision hee woulde not to no purpose dispute of that whereof was no question at all to witte why the righteousnesse of faith shoulde not be sealed in the Gentiles by circumcision if they shoulde bee like vnto Abraham To beleeue by vncircumcision Is that the Gentiles beeing content with their estate are not to interpose the seale of circumcision And so this preposition dia by is put in steade of en in 12 Not to them which are c. This woorde are or bee in this place is taken for to bee reckoned or counted For hee checketh the carnall sonnes of Abraham who hauing nothinge but externall circumcision did boldelye glorye in it As for the other which is the principall they neglected it namely that they shoulde imitate the fayth of Abraham by whiche onely he obteyned health The circumcised Iewes were not otherwise iustified then as they beleeued the promise of grace Hereby may appeare how seriously he discerneth faith from the Sacrament not onely least anye should content him selfe with this without the other meaning with the Sacrament without fayth as though it were sufficient to iustification but also that the same fayth onely might fulfill all partes For whiles hee confesseth the Iewes whiche are circumcised to be iustified he doth precisely except so that they after the example of Abraham abyde in fayth onely For what shoulde be the meaning of faith in vncircumcision but that hee might shewe faith onely without any helpe elsewhere to be sufficient It is therefore to bee taken heede of least any man by deuiding or parting in halfes mixte together two causes of iustification By the same argument the schoole diuinitie is conuicted touching the difference of the Sacraments of the old and new testament for frō those they take away the power of iustifiyng to these they giue it But if Paule reason orderly whiles he proueth that circumcision iustifieth not because Abraham was iustified by faith the same reason is also of strength with vs that we may denie men to be iustified by baptisme seeing they are iustified by the same faith by the whiche Abraham was iustified 13 For the promise that hee should bee the heire of the world was not giuen to Abraham and his seede by the law but by the righteousnesse of faith 13 For the promise c. Nowe hee doeth more clearely repeate that antithesin or contrarietie of the lawe and faith with he touched before with also is diligently to bee noted because if faith borrow nothing of the Lawe that it might iustifie thence we vnderstande it hath rsepect vnto nothing but the mercie of God Furthermore the imagination of those which would haue this to bee spoken of ceremonies is easely refuted because if workes brought any thing vnto iustification then hee shoulde rather haue sayde not by the written lawe but by the lawe of nature But Paule doth not oppose spiritual holinesse of life against ceremonies but faith and his righteousnesse The summe therefore is the inheritaunce was promised to Abraham not because he had deserued it by keeping the law but because by fayth he had obteined righteousnesse And surely as Paule straightwayes declareth then doe the consciences of men inioye perfect peace when they feele that to be freely giuen them which is not due vnto thē by right Saluation in Christ apperteyneth no lesse vnto the Gentiles then vnto the Iewes Hereuppon also it followeth that the benefite is no lesse common to the Gentiles then to the Iewes the cause of which benefit doth equally appertayne vnto both For if mens saluation be founded vpon the onely goodnesse of God they restrayne and hynder the course thereof as much as in them lyeth who exclude the Gentiles from it That hee might bee the heyre of the worlde Seeyng eternall saluation is nowe in hand the Apostle seemeth out of season to carry the readers vnto the world But generally vnder this worde he comprehendeth the instauration or restoring which was looked for in Christ What is meant by the worde world Indeede restitution of life was the principall yet it behooued that the decayed state of the whole worlde shoulde be repayred Therfore the Apostle calleth Christ the heyre of all the goodes of God Heb. 1.2 Because the adoption which we obtayne through his grace hath restored vnto vs the possession of that inheritaunce from the which we fell in Adam And because vnder the type of the land of Chanaan not onlye the hope of eternall life was proposed vnto Abraham but also the full and perfect blessing of God the Apostle very aptly teacheth that the dominion of the worlde was promised vnto him The godly in this present life haue a certaine taste hereof because howsoeuer they are at diuers times pynched with pouertye yet for that with a quiet conscience they participate those thinges which God hath created to their vse Pouertie letteth not but the faithfull may be called the heyres of the world and with his fauour and will inioye the earthly blessinges as pledges and earnest pennyes of eternall life pouerty is no let vnto them wherefore they shoulde not acknowledge heauen earth and the Sea to belong vnto them The wicked albeit they heape vppe the riches of the worlde they canne call nothing theirs but rather they get them by stealth because they vse them with the curse of God And it is great comforte to the godlye in their pouerty that though they liue poorely yet they steale nothing from any but they receyue theyr lawfull commons or allowaunce at the hande of their heauenlye father vntil they see the full possession of their inheritaunce when all creatures shall serue for their glorye For to this ende both earth and heauen shal be renewed that according to theyr measure they might partly serue to illustrate the kingdome of God 14 For if they whiche are of the lawe bee heyres fayth is made voyde and the promise is made of none effect 15 For the Lawe causeth wrath for where
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
Fathers who had obteined righteousnes before this death For they had that benefite from his death that was to come 7 For the iuste Reason forced me to sett downe this particle gar id est For rather affirmatiuely or by the waye of declaration then causatiuely This is the meaning of the sentence it is a very rare thing amongst men that any shoulde die for a iust man although that may nowe and then happen But let vs grannt that No such example of loue any where to bee found as was in Christ who died for the vngodly and his enemies yet can no man bee founde that will die for a wicked man That did Christ So it is an amplification taken from a comparison because no suche example of loue is extant amongst men as Christ shewed towardes vs. 8 And God confirmeth Seeing this verbe sunist esi is of a doubtfull signification it is more fitte in this place to bee taken for to confirme For the purpose of the Apostle is not to incitate vs vnto thankefulnesse but to establish the confidence and affiance of consciences Hee confirmeth That is he declareth his sure most constant loue towards vs in that for the vngodly sake he spared not Christ his sonne For herein his loue appeared that not being prouoked by loue of his owne free will he first loued vs as Iohn saith They are here called sinners as in many other places who are altogether corrupted and addicted to sinne as Iohn saith Iohn 3.16 God heareth not sinners That is such as are desperately Iohn 9.31 and wholly giuen to wickednes A woman that was a sinner that is of an vnhonest life And that appeareth better by the Antithesis whiche straightwayes followeth beyng iustified by his blood For seeyng hee opposeth these two betweene themselues Luke 7.37 and faythe they are iustified who are deliuered from the guiltinesse of sinne it is a consequent they are sinners who for their euill wookes are condemned The summe is if Christe by his death hath purchased righteousnesse vnto sinners Christ is no lesse able nor willing to defēd then he was to redeeme much more shall hee defend them beyng now iustified from destruction And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine For it were not enough that saluation was once purchased for vs except Christe did conserue the same safe and firme vnto the ende And that is it the Apostle goeth about nowe namely that it is not to be feared least Christ should breake of the course of his grace in the middle rase For since he hath reconciled vs to the father such is our condition that hee will shewe foorth his fauour more effectually towardes vs and dayly increase the same 10 For if when wee were enemies wee were reconciled to God by the death of his sonne much more being reconciled shall wee be saued by his life This is an exposition of the former sentence with an amplification taken frome the comparison of life and death Wee were enemies quoth hee when Christe tooke vpon him the mediation to reconcile the father Nowe we are friendes through his reconciliation if that coulde bee brought to passe by his death his life shall be of greater power and more effectuall So then we haue notable testimonies which may cōfirme the confidence of saluation in our heartes His meaning is wee were reconciled to GOD by the death of Christe because it was the sacrifice of reconciliation whereby GOD was reconciled to the worlde as I haue declared in the fourth Chapter But here the Apostle seemeth to be contrary vnto himselfe For if the death of Christ were the pledge of the loue of God towards vs Obiection It followeth that euen then we were acceptable to him Answeare but now he saith we were enimies I aunsweare because God hateth sinne we also are odious vnto him as we are sinners but as in his secret counsayle he electeth vs into the body of Christ he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs vntill we perceiue it by faith Therefore in respect of our selues we are alway enimies vntil the death of Christ come betweene to reconcile God And this difference of a twofold respect is to be noted For otherwise we know not the free mercy of God then if we be perswaded that he spared not his onely begotten sonne because he loued vs at suche time as there was enmitie betweene him and vs Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe except this be vnto vs the beginning of our reconciliation with God that wee being perswaded the satisfaction being perfourmed hee is nowe fauourable to vs who before was iustly angrie with vs. So when acceptation into grace is ascribed to the death of Christe the meaning is that then the guiltinesse is taken away whereunto wee are otherwise subiect 11 And not this onely but also wee reioyce in God through our Lorde Iesus Christe by whome we are nowe reconciled 11 And not this onely Nowe he scaleth vnto the highest steppe of reioycing For whiles wee glory that God is ours what so euer good thinge may eyther bee imagined or wished doeth followe and flowe out of this fountayne For God is not onely the chiefest of all good thinges but he conteineth the summe and euery part in him selfe God in whom all good things are included is made ours by faith and hee is made ours by Christ Hither then doe wee come by the benefite of fayth that nothing bee wanting vnto vs touching felicitie And it is not without cause hee so often repeateth reconciliation First that wee might learne to fixe our eyes vpon the death of Christ as often as wee speake of our saluation Secondly that we may knowe that our confidence is no where t is to be reposed then in the forgiuenesse of sinnes 12 Wherefore as by one man sinne entered into the world and by sinne death and so death went ouer all men in as much as all haue sinned 13 For vnto the lawe sinne was in the world but sinne is not imputed while there is no lawe 14 But death raigned from Adam vnto Moses euen ouer them that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come 12 Wherefore as Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes For if Christ came therefore that he might deliuer vs from that calamitie into the which Adam fell and did precipitate all his posteritie with him we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam although all thinges are not a like on both partes Therefore Paul addeth a correction which shall be seene in his place and wee also if there be any diuersitie shall note it It is a vice in writing when that
restored vs to righteousnes by his sonne who are running headlong vnto death God by sending his sonne Nowe he sheweth the maner how the celestiall father hath restored vs to righteousnesse by his sonne namely because he hath condemned sinne in the flesh of Christ that is the handwriting being as it were cancelled he hath done away the giltines which did hold vs bound before the Lord. For the condemnation of sin hath brought vs into righteousnes because the giltines being put away we are absolued that God might repute vs iust But first he saith that Christ was sent that he might admonish vs how righteousnes is not resident in vs seeing it is to be sought for in another and in vaine doe men trust to theyr merites who are not otherwise iustified then by prayer or intreatie or els because the borrowe righteousnes of that satisfaction which Christ fulfilled in his flesh and he saith that Christ came in the similitude of sinfull flesh because albeit the flesh of Christ was stained with no blots yet to the sighte it seemed sinneful so far foorth as he susteined that punishment was due to our sinnes And certainly vpon the same flesh as subiect vnto him death did shew all the partes of his power And because it behooued our high priest by his own experience to learn what it is to succour the weak Christ would vndertake our infirmities that he might be the redier vnto mutual passion in whiche part also there appeared a certain image of sinfull nature Yea of sin I haue said a while agoe that this was expounded by some of the cause or end why God did send his sonne namely that he might make satisfaction for sin Chrysostome diuers after him vnderstande it somwhat more hardly namely that sin was condemned of sin because it slewe Christ vniustly vnworthily Indeed I confesse because he being iust and innocent vndertooke punishment for sinners by this meanes was the price of redemption paid Sinne taken for the sacrifice of sinne yet I cannot be brought to thinke the word sinne to be put heere in any other sense then for a sacrifice of satisfaction whiche of the Hebrews is called Asham as the Grecians cal Catharma a Sacrifice whereunto malediction or curse is annexed So the same Paul saith Christ who knew not sin became sin for vs that wee might be made the righteousnes of God in him And the preposition Peri of or for is taken here causally as though Paul had said vpon that sacrifice or els for the burden of sin whiche was laid vpon Christ sin was cast downe from his power that now it might not haue vs in subiection For he saith that sin was condēned metaphorically as they who are cast in a matter loose their processe because God dealeth no more against those giltie persons who are cleered by the sacrifice of Christe If wee say the kingdome of sinne wherewithall wee were oppressed was abrogated it is all one Therefore Christ tooke vnto him that was ours that hee might power vpon vs that was his For hauing taken vpon him our curse hee hath indued vs with his blessing Here Paul addeth in the flesh that our confidence might bee more sure whiles we see sinne was conquered abolished euen in our owne nature for so it cōmeth to passe that our nature is truely made partaker of that victorie which thing hee also declareth straightwayes 4 That the righteousnes of the lawe might bee fulfilled They who gather out of this place that those are renued by the spirite of Chrste doe fulfill the lawe they bring in a fayned matter altogether wide from the meaning of Paule for the faithfull so long as they wander in this worlde neuer come vnto that perfection that the righteousnesse of the lawe shoulde bee full and perfect in them Therefore this must needes be referred vnto grace because whiles the obediēce of Christ is imputed to vs the lawe is satisfied that wee might bee accounted for iuste For the perfection which the lawe required was therefore exhibited in the fleshe that the rigour thereof should no more be of force to condemne vs But because Christe doth communicate his righteousnes to none but whom he hath coupled to himselfe by the bond of his spirite Regeneration is added againe leaste Christe shoulde bee thought to bee the minister of sinne Righteousnes by faith in Christe is coupled with sanctification as many are ready to drawe that vnto the lasciuiousnesse of the flesh whatsoeuer is saide of the fatherly mercy of God and some do wickedly slaunder this doctrine as though it extinguished the studie of a right life 5 For they who are after the fleshe studie or cogitate those thinges which are of the fleshe and they which are after the spirite the thinges which are of the spirit 6 The wisedome or cogitation verily of the fleshe is death but the wisedome or cogitation of the spirite is life and peace 7 Seeing the wisedome or cogitation of the flesh is enmitie against God For it is not subiect to the law of God neyther can it be 8 They therefore whiche are in the fleshe can not please God 5 For they who are after the fleshe Hee bringeth in this difference of the fleshe and the spirite not onely by an argument taken from the contrarie to prooue that he sayde before namely that the grace of Christ doth not appertaine vnto any but those who beyng renewed by the spirite doe giue them selues vnto innocencie but also that with due consolation hee might cheere vp the faithful least whiles they are priuie in them selues vnto many infirmities they should dispaire For seeing none are deliuered from the curse but they who lead a spiritual life it might seeme that hope of saluation were cut off from all menne For what man shal be found in the worlde furnished with an Angelicall puritie so that he hath nothing to doe with the flesh It was necessarie to adde this definition what it is to be in the fleshe and to walke according to the fleshe At the first Paule doth not distinguishe so precisely but yet as wee shall see in the processe his purpose is to put the faithfull in good hope albeit they are yet tyed to their flesh so be that they loose not the reynes to the lustes thereof but suffer them selues to bee ruled by the holie spirite When he saith that the carnall doe care for or meditate the thinges of the fleshe hee testifieth that he counteth not those for carnall Who are carnall who aspire vnto heauenlye righteousnesse but who are altogether addicted to the world Therefore I haue put downe the word cogitate which comprehendeth more in steed of to be wise or vnderstand that the reader might know that they are excluded from the sonnes of God who beeyng giuen to the inticementes of the fleshe applye their mindes and studies to wicked lustes Nowe in the seconde member he exhorteth the faithfull to hope well if they feele
he intended then if he had attributed it vnto Christ himselfe For it might haue beene obiected Christe was able by his owne vertue to rayse vppe himselfe which no man can doe But when hee saith that God raysed vp Christe by his spirite whiche hee hath also giuen vnto you nothing canne bee brought againste it seeing thereby hee doeth put vs in sure hope of the resurrection Iohn 10.18 Seeing Christe rose by his own power how then is his resurrection ascribed to the father And for all this there is nothing derogated from that sentence of Iohn namely I haue power to lay downe my soule and to take it againe Surely Christe did rise of himfelfe and by his owne power but as hee is wont to transfer vnto the father whatsoeuer heauenly vertue is in hym so the Apostle not vnproperly hath translated that vnto the father which was a moste proper worke in Christ Finally by mortall bodies he vnderstandeth whatsoeuer remayneth yet in vs subiect vnto death as his common custome is by this name to call the grosser part of vs. Whence we gather that hee speaketh not of the last resurrection which shall bee in a moment but of that continuall operation of the spirite whereby it mortifieth by little and little the reliques of the fleshe and renueth a celestiall life in vs. 12 Therefore brethren wee are debters not to the fleshe that wee should liue after the flesh 13 For if you liue after the flesh yee shall die but if by the spirite yee mortifie the deedes of the fleshe yee shall liue 14 For who so are lead by the spirite of God they are the sonnes of God 12 Therefore brethren This is the conclusion of the premisses For if wee bee to renounce the fleshe then ought wee haue nothing to doe with it Againe if the spirite oughte to raigne in vs not to be at his becke were absurde The speeche of Paule heere is vnperfect because hee omitteth one member of the antithesis or contrarietie namely that wee are debters vnto the spirite howebeit the sense is cleere enough And this conclusion hath the force of an exhortation as hee is alwaye wont to drawe exhortation out of doctrine So in another place Ephe. 4.30 hee admonisheth vs that wee greeue not the holy spirite of God whereby wee are sealed vnto the day of redemption And againe if wee liue in the spirite let vs also walke in the spirite Gal. 5.25 When wee may be said to liue according to the spirite And that commeth to passe whiles we renounce our carnall concupiscences that we might as it were binde our selues in seruice to the righteousnesse of God For verily in this sorte wee oughte to reason and not as some blasphemous persons who prate saying let vs bee secure because there is no power in vs. But this is as it were to fight againste God if through contempt and negligence wee extinguish his grace offered to vs. 13 For if yee liue after the fleshe Hee addeth a commination or threatning that hee might the rather shake off from them all drowsinesse whereby also they are notably refuted who bragge of iustification by faith without the spirite of Christ Although in their owne conscience they are sufficiently reprooued because there is no trust in God where there is not also a loue of righteousnesse Indeede it is true that wee are iustified by the sole mercy of God in Christ but this also is as true and certaine that all they are iustified are called of the Lorde that they shoulde liue worthie their calling Let the faithfull therefore learne to imbrace Christe not only vnto righteousnesse but also vnto sanctification as hee was giuen vnto vs to both these ends leaste through their lame faith they rent him in peeces But if by the spirite yee mortifie the deeds of the fleshe Hee so tempereth his spéech that hee cause not the godly to dispaire who feele yet in themselues many infirmities For howsoeuer wee bee yet subiect vnto sinne We must not kill our bodies but sudue the lustes of them neuerthe lesse hee promiseth life vnto vs so that we studie to mortifie the fleshe Neither doth hee require exactly the destruction of the fleshe but onelie chargeth vs to studie to came the lustes thereof 14 For who so are lead by the spirite of God This is a confirmation of that went immediately before For heere hee teacheth that they are counted amongest the sonnes of God who are ruled by his spirite because by this marke God acknoweledgeth them to be his Who are the sonnes of God By this meanes the vaine ostentation of hypocrites is doone away who vsurpe the title without the thing and the faithfull are incouraged vnto moste sure confidence of their saluation The summe is they are the sonnes of GOD who so are lead by the spirite of GOD But all the sounes of GOD are heires of eternal life Therefore they ought to bee sure of eternall life who so are lead by the spirit of God And the middle proposition or assumption as they call it is omitted because it was out of all question Neuerthelesse wee are to note that there is a manifold leading of the spirite For there is an vniuersall whereby all the creatures are supported and moued The leading of the spirite is diuers there are also peculier in men and the same are diuers But heere hee vnderstandeth sanctification where with God vouchsafeth none but his electe whiles hee doeth separate them apart to hym selfe for sonns 15 For yee haue not receiued the spirite of bondage to feare againe but yee haue receiued the spirite of adoption whereby wee cry Abba father 16 The same spirite beareth witnesse with our spirit that wee are the sonnes of God 17 If wee be sonnes wee are also heires euen the heires of God and heires annexed with Christe if so bee that wee suffer with him that wee maye also bee glorified with him 18 For I counte the afflictions of this presente time not to bee comparable to the glory to come which shall bee reuealed vnto vs. Nowe hee confirmeth that certaintie of truste or confidence wherein of late hee byd the faithfull stay themselues and that by an argument taken from an especiall effect of the spirit because it is not therefore giuen vs that it might tosse vs with trembling To what ende the spirite of god is giuen vs or presse vs with anxietie but rather that all perturbation beeing quenched setting our mindes in a quiet state it might stirre vs vnto assured and free inuocation of God So then hee doth not onely prosecute the argument hee touched before but also standeth more in that other member which he had annexed namely of the fatherly mercy of God whereby hee forgiueth his the infirmitie of the flesh and those faultes which yet remaine in them Hee teacheth that the confidence hereof is assured vnto vs by the spirite of adoption which woulde not bid vs bee bolde in
people out of the captiuitie of Babylon hee woulde the benefite of his deliueraunce shoulde come vnto a very few of so great a multitude whiche might iustly be called the remnant of that destruction in respect of the multitude of people which he suffered to perish in exilement Nowe that same carnall restitution did figure the true instauration of the Church of God which is accōplished in Christ Yea it was onely the beginning thereof That therefore which happened then must needes more certainly be fulfilled nowe in the progresse and perfection of the deliuerance 25 For hee making his account short The diuersitie of interpretations being omitted this seemeth vnto me the natural sense the Lord will both so shorten and cut off his people that that which shall remaine may seeme as it were a certaine consumption that is the forme or print of a wonderfull great ruine Yet this fewnesse which shall remaine of the cōsumption or wasting shal be the worke of the Lords righteousnes or which I like better shal serue to testify the righteousnes of god through the whole world Because worde generally in Scripture signifieth a thing worde consummated or perfected is put for consummation or perfection Where many interpreters haue grossly erred whiles they goe about to reason too subtillie For they haue imagined that the doctrine of the Gospell is so called because the ceremonies beeing cutte off it is a briefe abridgement of the lawe Although it ought rather to be called a consumption Where also not onely there but in Esai and Ezechiel the interpreter hath erred Esay 10.22 28.22 Ezec. 11.13 where it is sayde Ah ah Lorde God wilt thou make a consummation of the remnantes of Israell when the Prophetes woulde say wilt thou destroy euen the remnauntes vnto vtter destruction and that commeth to passe thrugh the ambiguitie or doubtfulnes of the Hebrewe worde For seeing the woorde Chalah may signifie as well to ende and finish as to consume this difference hath not been sufficiently obserued in his place Neither hath Esay worde for worde so spoken but he hath put two substantiue nownes namely consumption and definition or deciding and ending so that the desire or seeking after Hebraisme in the Greeke interpreter is marueylous vnreasonable For to what purpose is it to inwrappe a sentence by it selfe cleare in an obscure figuratiue speech Adde also that Esai speaketh heere excessiuely whiles by consumption hee meaneth extenuation or diminishing suche as is wont to be in some famous destruction 29 And as Esay had sayde before Hee bringeth another testimonie out of the first chapter where the Prophete bewayleth the destruction of Israel in his time And if that hath been once done it is no newe example For the people of Israel hath no prerogatiue but from their parentes or auncetours who notwithstanding were handled in such sorte that the Prophete complayneth they are so afflicted that they were but a litle from the destruction of Sodom and Gomorrhe Yet this difference there was that a fewe were reserued for a seede to rayse vp the name least it shoulde perishe vtterly and by eternall forgetfulnesse be wiped out For it behooued God alway to be so mindefull of his promise that in the middest of his most seuere iudgementes he might leaue some place for mercie 30 What shall wee say then that the Gentiles which followed not righteousnes haue attayned vnto righteousnes euen the righteousnesse which is of faith 31 But Israell in following the law of righteousnes hath not attained vnto the lawe of righteousnes 32 Wherefore because they sought it not by fayth but as it were by woorkes For they haue stumbled at the stumbling stone 33 As it is written beholde I lay a stumbling stone in Sion and a rocke of offence and euery one that beleeueth in him shall not be ashamed 30 What shall wee say then Nowe that hee might take from the Iewes all occasion of murmuring agaynst God hee beginneth to shewe those causes may bee comprehended by mans capacitie why the nation of the Iewes was so reiected But they doe leudly and inuerte order who goe about to sette and erecte these causes aboue the secrete predestination of God which hee taught before to bee taken for the first or highest cause Howebeit as that is aboue all causes so the corruption and wickednesse of the vngodly doeth giue place and matter to the iudgementes of God And because hee had to deale in a difficulte cause he vseth a communication and demaundeth as though he doubted what might bee sayde heere That the Gentiles whiche followed not righteousnesse Nothing was thought more absurde or vnlike then that the Gentiles who hauing no care of righteousnesse wallowed in the pleasures of their fleshe being called into the participation of saluation shoulde obtayne righteousnesse and the Iewes on the contrary who seriously gaue diligence to the woorkes of the lawe shoulde bee put beside all rewarde of righteousnes Paule so vttereth that in bare woordes which was a marueylous paradoxe or straunge thinge that by a reason added hee tempereth what so euer sharpenesse or roughnesse was in it namely that that righteousnesse the Gentiles attayned vnto doth consist in fayth and therefore doeth depende vpon the mercie of the Lorde and not on mans owne woorthinesse And that that studie of the lawe was in the Iewes was preposterous because they sought to bee iustified by woorkes and so they laboured to attayne vnto that whereunto man can not come Yea they also were offended at Christ by whom onely wee haue enteraunce to obtayne righteousnesse But the purpose of the Apostle in this former member is to aduance the meere grace of God that no other cause shoulde bee sought for in the calling of the Gentiles then this namely that hee vouchsaued to imbrace them being vnworthie of his fauour There is no saluation without righteousnesse Hee speaketh of righteousnesse by name without the which saluation commeth not but whiles hee sayth it proceeded from faith hee giueth to vnderstande that the righteousnesse of the Gentiles doth consist in free reconciliation For if any imagine they were therfore iustified because by fayth they had gotten the spirit of regeneration he is farre wide from the mind of Paul For it could not be true that they obtayned that they sought not vnlesse the Lorde freely imbraced them straynge and wandering offered them righteousnesse whereof in as much as they knewe it not there coulde flourishe no studie amongst them But also it is to bee noted that the Gentiles did not otherwise obteine righteousnesse by fayth but because God preuented theyr fayth by his grace For if by fayth they had first attayned vnto righteousnesse this nowe had been to followe it Therefore fayth it selfe was a portion of grace 31 Israel in following righteousnesse Paul doth frankly denounce that which was incredible to bespoken namely that it was no maruell if the Iewes by following righteousnesse earnestly profited nothing because by running out of
the way they wearied themselues in vayne Nowe in the first place hee seemeth vnto mee to haue put the lawe of righteousnesse by the figure hypallage for the righteousnesse of the lawe Hypallage is when thinges are turned vpside downe and in the repetition of the seconde member in another sence to haue so tearmed the forme or rule of righteousnesse Therefore the summe is that Israel depending vpon the righteousnesse of the lawe namely that which is prescribed in the lawe had not the true maner of iustification And it is a notable allusion of woordes whiles hee teacheth that the legall righteousnesse was in cause that they fell from the lawe of ryghteousnesse 32 Not by fayth but as it were by woorkes Because commonly the excuse of preposterous zeale seemeth to bee iust Paule sheweth they are iustly reiected who seeke to gette vnto themselues saluation by the confidence of workes because so much as in them is they destroy fayth out of the which there is no health to be hoped for Therefore if they shoulde bee partakers of their desire that successe shoulde bee a making voyde of true righteousnesse Faith and the merit of works are vtterly contrary Furthermore thou doest see howe fayth and the merites of woorkes are compared together as thinges vtterly contrary Seeing then the confidence of workes is a great let whereby the way to obteyne ryghteousnesse is stopped vp agaynst vs it is necessary that that being reiected wee rest vpon the onely goodnesse of God For this example of the Iewes ought iustly to terrifie all those who seeke to obtayne the kingdome of God by woorkes For as it is alreadie declared hee calleth not the obseruations of ceremonies the woorkes of the Lawe but the merites of workes vnto the which faith is opposed which faith not regarding his owne worthynes doth that I may say so with both eyes beholde the sole mercie of God For they haue stumbled at the stumbling stone By an excellent reason hee confirmeth the former sentence For nothing is more absurde then that they shoulde obtayne righteousnesse whiche goe about to ouerthrowe it Christ is giuen vnto vs for righteousnesse hee laboureth to depriue him of his office who so thrusteth vpon GOD the righteousnes of woorkes And hereby it appeareth so often as men rest vpon the confidence of woorkes vnder the vayne pretence of being zealous for righteousnes by furious folly they fight with GOD. Moreouer it is no harde matter to bee knowen howe they stumble at Christ who trust to the confidence of woorkes for except wee acknowledge our selues to bee sinners Howe iusticiaries stumble at Christ bare and voyde of righteousnes that is our owne wee obscure the dignitie of Christ whiche consisteth in this that hee might bee light health life resurrection righteousnesse and medicine to vs all And to what ende serue all these but that hee might lighten the blinde restore the damned quicken the dead reare them vp are brought to nothing washe them are full of filth cure and heale those are deadly diseased yea if we clayme vnto our selues any righteousnes wee doe in a sort striue with the power of Christ seeing his office is as well to beate downe all pride of fleshe as to ease and comfort those labour and are heauie laden And the testimonie is properly cited For there God denounceth that he will be an offence to the people of Iuda and Israel where at they shoulde stumble and fall Seeing Christe is the same God spake by the Prophet it is no maruaile though that bee nowe fulfilled in him And calling Christe a stone of offence Hee admonisheth that it is not strange if they profited not in the way of righteousnesse who stumbled at the offence by their owne peruerse stubbornes whē God had declared an easie way And it is to bee noted that this doth not properly and of it selfe agree vnto Christe but rather is accidentall by the malice of men as it followeth straightwayes 33 And euery one that beleeueth in him shal not be ashamed Hee adddeth this testimonie beeing taken other where to the consolation of the godly as if hee said where as Christe is called a stone of offence there is no cause that therefore wee shoulde bee afraide of him or in steede of truste conceiue trembling For hee is ordeined to the ruine of the faithlesse but to the life and resurrection of the godly Therefore as that Prophecie of stumbling and offence is fulfilled in the rebellious and faithlesse so there is another which is directed to the godly namely that he is a strong stone a precious and corner stone most firmely grounded vpon whom whosoeuer shall leaue he shall not fall And whereas hee hath put not to bee ashamed For not to make hast or precipitate that he had from the Greeke interpreter Assuredly the Lord there goeth about to confirme the hope of his And when the Lorde biddeth vs hope well thereby it followeth that we cannot be ashamed 1. Pet. 2. See the place of Peter not much vnlike vnto this CHAP. 10. 1 BRethren my heartes desire and prayer vnto God for Israel is that they might be saued 2 For I beare them recorde that they haue the zeale of God but not according to knowledge 3 For they being ignorant of the righteousnesse of God and going aboute to establishe their owne righteousnesse haue not submitted themselues to the righteousnesse of God 4 For Christe is the ende of the lawe for righteousnesse vnto euery one that beleeueth HEreby we may see with how great carefulnesse the man of God doth occurre or meete with offences For yet that hee mighte temper whatsoeuer was bitter or sharpe in opening the reiection of the Iewes hee testifieth as before his good will towardes them and doth confirme the same by the effect namely that hee had a care of their saluation before the Lorde For this affection springeth from pure charitie Although perhaps for some other cause also hee was forced to testifie his loue towardes the nation whereof hee came for his doctrine had neuer beene receiued of the Iewes if they had thought him to be their sworne enemie and also his falling from the lawe had been suspected of the gentiles because they had thought that for the hatred of men he was an Apostata from the lawe as wee haue touched in the former Chapter 2 For I beare them recorde This apperteineth to procure credite to his loue for there was iust cause why he should rather haue compassiō on thē then hate them seeing that he saw they fell onely of ignorance not through wickednes of mind yea when hee saw that for no other cause then for some affection of God they were moued to persecute the kingdom of Christ But heereby let vs learne It is dangerous to follow our good intentions whether our good intētions do carry vs if we obey them Commonly this is thought to bee a good and very fit excuse when hee that is reproued
against sinne death and Satan was gotten by his resurrection Hence also came righteousnesse newnes of life and the hope of blessed immortalitie And therefore oftentimes resurrection only is set before vs for our confidence of saluation not that it shoulde lead vs away from his death but because it testifieth the effecte and fruite of his death to bee briefe his resurrection conteineth in it his death Whereof we haue said somewhat in the vi chapter And also that Paule requireth not onely an historicall fayth but hee compriseth the ende thereof in the resurrection For wee must remember wherefore Christe rose againe namely that in raysing him the counsaile or aduise of God the father was to restore vs all to life For although Christe had this power of himselfe to take his soule againe yet notwithstāding this worke for the most part in the scripture is ascribed vnto God the father 10 For with the hearte man beleeueth vnto righteousnes This place may further vs to the vnderstanding of the iustification of faith For it declareth that wee are thereby iustified that we imbrace the mercy of God offered vnto vs in the Gospell hence therefore is it that wee are iuste because wee beleeue that God is gracious vnto vs in Christe But let vs note that the seate of faith is not in the head but in the hearte and yet I will not contend about that matter in what part of the body faith resteth but because the worde hearte is almost alway taken for a serious and sincere affection What faith is I say faith is a firme effectuall confidence and not a bare knowledge onely With his mouth man maketh confession vnto saluation It may seeme marueilous why hee should now attribute a portion of our saluatiō vnto confessiō hauing so often before this testified that wee are saued by faith onely But thereby it may not bee collected that confession is the cause of our saluation onely his minde is to shew how God doth perfect our saluation namely whiles he causeth faith with hee hath put into our harts to appeare forth by cōfessiō Yea his mind was simply to note which is true faith The nature of a true faith whence this fruite proceedeth least any shoulde pretende a vayne title of faith for it for true faith ought so to kindle the hearte with the studie of Gods glory that the flame thereof may appeare foorth And surely hee that is iustified euen nowe alreadie hath obteined saluation therefore the faith of the hearte maketh no lesse vnto saluation then the confession of the mouth Thou seest hee hath so distinguished that hee referreth the cause of iustification vnto faithe and in the second place sheweth what is necessarie for the consummation of saluation For neither can any beleeue but hee must confesse with his mouth and there is a necessitie of perpetuall consequence not which may ascribe saluation vnto confession But let them see what they can answere vnto Paule who at this day proudly boast vnto vs an imaginarie faith whiche beeing contente with the secrecie of the heart leaueth out confession of mouth as a superfluous thing For it is too childishe to saye there is fire there where there is neither flame nor heate 11 For the scripture saith euery one that beleeueth in him shall not bee ashamed 12 For there is no difference betweene the Iewe and the Grecian for hee that is Lorde ouer all is rich vnto all that call on him For whosoeuer shall call vpon the name of the Lorde shal be saued 11 For the scripture saith hauing noted the causes why God did iustly reiect the Iewes hee returneth to affirme or proue the calling of the Gentiles which is the other part of the question wherein hee is nowe conuersant Because therefore he had declared the way whereby men come vnto saluation and the same is no lesse common and open for the Gentiles then the Iewes Nowe adding first an vniuersall signe hee doeth plainely extende it to the Gentiles secondly he also calleth the Gentiles by name vnto it And hee repeateth that testimonie which he had alreadie alleadged out of Esay that his sentence might haue the more authoritie and also that it mighte appeare howe well the Prophecies spoken of Christe doe consent with the lawe 12 For there is no difference or respect c. If confidence or faith only bee required whersoeuer the same shal be founde there againe the loue of God shall shew foorth it selfe to saluation then shal be no difference or respect of kinred or nation And he addeth a most firme reason for if he who is the Creator maker of the whole world be the God of all men hee will shew himself louing to all who shall acknowledge and cal vpon him as God For seeing his mercy is infinite it cannot be chosen but that it should extend it selfe to all who craue or seeke for the same Rich is taken in this place actiuely for bountifull and beneficial Where we must note that the richnes of our father can not be diminished or decreased by his bountie and liberalite and therefore that wee haue nothing the lesse albeit he in rich others with the manifolde treasures of his grace The riches of God cannot bee decreased Therefore there is no cause why wee shoulde enuie one anothers prosperitie as if thereby wee lost or wanted any thing And albeit this reason of itselfe was strong enough yet hee confirmeth it by the testimonie of the Prophet Ioel because the vniuersall particle being expressed hee includeth all men together But the readers shal perceiue much better by the circumstance that that which Ioel vttereth doth agree with this place Ioel. 2.32 Acts. 2.24 and likewise that in the Acts Both because in that place he doth prophesie of Christe his kingdome and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning he promiseth saluatiō to all who shal cal vpon the name of God Whereupon it followeth that the grace of God doth pearce euen to the very deapth of death so farre foorth as it be sought for thence that it is not to be denied the Gentiles 14 How then shall they cal vpon him in whom they haue not beleeued and how shall they beleeue in him of whō they haue not heard and how shal they heare without a Preacher 15 But howe shall they preache except they bee sent according as it is written Howe bewtifull are the feete of them who bring tidings of peace who bring tydings of good things 16 But all haue not obeyed the gospell for Isaias saith Lorde who hath beleeued our speech 17 Therfore faith commeth by hearing and hearing by the word of God Heere I will not busie the reader ouer long in reciting and refuting other mens opinions Let euery mā vse his own iudgement and let it be lawfull for me freely to say what I thinke Therefore that you may vnderstande what is
for that the grace of GOD descended from them to the posteritie according to the forme of the couenaunt Thy God and of thy seede Howe the gentiles haue obteined mercy by the vnbeleef it is alreadie declared namely God beeing angrie with the Iewes for their infidelitie conuerteth his fauour vnto the Gentiles And wheras it is straight wayes added they became incredulous for the mercy shewed to the Gentiles it is something harde yet there is no absurditie in it How it is saide the Iewes became vnbeleeuers through the mercy shewed to the gentiles because Paule doth not set downe the cause of their excecation or blinding but onely sheweth that that was taken from the Iewes which GOD translated to the Gentiles Furthermore least the Gentiles shoulde thinke that they obteyned that by the merite of theyr faith which the Iewes loste through their incredulitie there is onely mention made of mercy The summe therefore is because God woulde shewe mercy vpon the Gentiles by this occasion the Iewes were depriued of the light of faith 32 For God hath shut vp c. A notable sentence wherby he 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 the only mercy of god they haue escaped forth frō vnbeliefe they ought to leaue place vnto the same mercy for others also For as cōcerning gyltines he maketh the Iewes equal with the gētiles that 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 that may offer it selfe vnto them both This sentence therfore answeareth that testimony of Ose which he cited before Ose 9.25 I wil call that my people was no people Moreouer his meaning is not that God doth so blind al men as though their incredulity were to be imputed to him but by his prouidence he hath so disposed it that all should be guilty of incredulity and so he might haue them subiect to his iudgement to this end verily that all merits being buried saluation might be of his only goodnes Here therefore Paul intendeth two thinges First that there is nothing in anie man wherefore he should be preferred before others besides the meere grace of God And secondly that God in the dispensation of his grace is not let but hee may bestow the same vppon whom hee wil. There is an Emphasis in this word mercy for it signifieth that God is tied to none therefore doth saue all freely because all are in like sort lost Furthermore their dotage is too grosse who gather from hence that all shal be saued For Paul meaneth simply that as well Iewes as gentiles are saued no other way then by the mercy of God least he shoulde leaue vnto any some matter of complaint And sure it is this mercy is offered indifferently vnto all but which seeke it by faith 33 O the deepenes of the riches wisedom knowledge of God how incomprehensible are his iudgementes and his wayes past finding out 34 For who hath knowen the minde of the Lord Or who hath beene of his counsaile 35 Or who hath giuen to him first and it shal be restored him againe 36 Because all things are of him and by him and for him To him be glorie for euer Amen 33 O the deepenesse Here first of all the Apostle bursteth foorth into a speech which voluntarily ariseth from the consideration of the workes of God with the faithfull Secondarily he doth by the way restrayne the boldnes of impietie which is wont to murmure against the iudgements of God Therefore when we heare O the deepenes It cannot be saide how auaileable this admiration ought to be to beate downe the temeritie of the fleshe For after he had disputed out of the worde and spirite of the Lorde at length being ouercome with the highnesse of so great a secrete he can doe nothing but woonder and crie out that these riches of the wisedome of God are deeper then our reason is able to pearce into them If therfore at any time we enter into talke of the secret counsels of God let this bridle bee put alway before our wit and tongue that when we haue spoken soberly within the bounds of the word of God at length our disputation end with an admiration Neither ought we to be ashamed if we be no wiser then he who being rapt euen into the third heauen had seene secrets not to be opened vnto man yet here could finde no other end then so to humble himselfe Whereas some resolue the words of Paule thus O the deepe riches and wisedome and knowledge of God as though the nowne deepe were put for a common Epitheton expounding riches for liberality it seemeth vnto me to be wrested Therefore I doubt not but he extolleth the deepe riches of wisedome and knowledge in God Howe incomprehensible By diuers words according to the vsual iteration of the Hebrues he expresseth the same thing For hauing spoken of iudgements Way is put for the reason or maner of Gods iudgement he addeth wayes for the rules or reason of doing or order of gouerning of his iudgementes And still he persisteth in his exclamation wherein the more hee extolleth the highnes of the secrets of God the more hee frayeth vs from the curiositie of searching Let vs learne therefore to searche after nothing in the Lord but which he hath reuealed by his scriptures for otherwise we enter into a labyrinth whēce there is no easie passage for it is to be noted that heere the question is not of euery the mysteries of God but of those which being layde vppe within himselfe he wil haue onely to be wondered at reuerenced of vs 34 For who hath knowne the minde of the Lorde Here hee beginneth as it were by laying hands on them to bridle the boldnesse of men least they shoulde murmure against the iudgements of God and that hee doeth by two reasons The first is that all men are altogether blinde to consider the predestination of God by their owne sense and to dispute of a thing that is vnknowne is temeritie and wickednesse The second reason is that wee haue no cause to complaine of God seeing no man can say that God is a debter vnto him but on the contrary all men are bounde vnto him for his bountifulnesse Let euery one therefore remember to keepe his minde within this compasse least in seeking after predestination he be carried aboue the reuealed will of God seeing we heare that man can iudge no more heerein then the blinde in darknesse Whiche neuerthelesse maketh not to shake the certaintie of faith whiche ariseth not of the dexteritie of mans wisedome but of the onely illumination of the spirite What moderatiō must be vsed in speaking of the mysteries of God For euen Paule himselfe in another place after
Papistes cha 10. 5. Merite cannot be proued by reward cha 2. 6. Merite and faith are vtterly contrary cha 9. 32. Mans merite ouerthrowen cha 2. 6. 3. 27. 4. 2. 5. 5. 8. 18. 9. 31. Mercy a Christian vertue chap. 1. 28. Renewing of the minde necessary cha 12. 2. Minister of the worde how he is saide to saue cha 11. 14. Ministery of the word commended 1. 16. 10. 15. 11. 14. The vse of miracles cha 15. 18. Mortification necessary in the godly cha 6. 8. Moses preached the Gospel cha 10. 5. Moses how he wished to be put out of the booke of life cha 9. 4. Moses his proper and peculier office cha 10. 5. Moses and Paul consent notably cha 10. 8. Mouth for face and countenance cha 10. 9. N. THe name of the law diuersly taken cha 7. 2. The nature of faith cha 1. 5. 17. Nunnes whence they came cha 16. 1. O THe obedience of the Romaines cha 16. 19. Obiections of the wicked cha 3. 7. 9. 19. Offences must be auoyded cha 3. 8. cha 6. 1. 9. 1. 14. 10. 2. The office of an Apostle cha 1. 1. The office of Pastors cha 3. 10. 15. 16. The old man what it is cha 6. 6. The old and new Testament compared cha 3. 26. Whither the old Testament apperteine vnto Christians cha 15. 4. Opportunitie must be taken cha 2. 4. 12. 11. An othe what it is cha 1. 9. An othe not altogether vnlawful ibidem Ouids place chap. 7. 16. P Papal Bishops not the successours of the Apostles chap. 1. 1. Papists brag themselues for Christians without the spirite of Christ chap. 8. 9. Papists contend there is no sinne in the regenerate chap. 7. 7. Papistes whence they proue their merites cha 10. 5. The patience of the faithful what it should be chap. 15. 4. What patience is to be praysed cha 15. 4. Patience an inseparable companion of faith chap. 8. 25. Patience how it woorketh triall chap. 5. 4. Patience necessarily followeth hope cha 8. 25. Patience necessarie for the faithful cha 2. 7. 8 18. 12. 19. Paule a true Apostle of Christ chap. 1. 1. Paule prayed continually cha 1. 9. Paule a true worshipper of God cha 1 9. Paule a true Israelite cha 11. 1. Paule subiect to diuers reproches cha 15. 30. The perfection of the faythful what it is chap. 7. 25 and 8. 5. Popish satisfactions ouerthrowen chap. 4. 6. Prayer continual chap. 12. 12. Prayer necessary for the Godly cha 15. 31. What prayers be acceptable to God cha 8. 27. True prayer what it is cha 8. 27. and 10. 14. Prayer vnto dead Saints whence it is established cha 15. 30. Preaching of the Gospel ought to be greatly esteemed cha 10. 15. Preaching of the Gospel an acceptable seruice to God cha 1. 9. Preposterous lust how execrable it is cha 1. 26. Pretertence for the presentence chap. 8. 30. Pretertence for the future cha 10 20. The prerogatiue of the faithful cha 1. 8. Pride must be auoyded chap. 12. 16. The profitinges of the faithful cha 1. 17. Who are proude cha 1. 28. R REading of Scripture necessary for the Godly cha 15. 4. Reasonable seruice chap. 12. 1. Relation betweene faith and the promise cha 4. ◠Renewing of the mynde cha 12. 2. Regeneration is perfected by degrees in the faithful chap. 6. 7. 7. 15. 8. 10. Religion that it may be true must coupled with the word cha 10. 2. The cause of reprobation is hiddē in the secret coūsel of god cha 11 7. The cause of reprobation is to be sought for in the purpose of God cha 9. 14. What is the next cause of reprobation cha 9. 11. Reprobates vessels of wrath prepared to destruction cha 9. 22. 23. Reprobates bequeathed to destruction cha 9 18. A reprobate sence cha 11. 8. Reuenging forbidden cha 12. 19. Righteousnes of faith what it is cha 10. 9. Righteousnes put for the rule of a right life cha 6. 19. Righteousnes for the remission of sinnes cha 4. 6. S SAcramentes cha 4. 11. The sacrifice of the faithful cha 12. 1. Sacriledge what it is cha 2. 22. Saluation dependeth vpon the meere goodnes of God cha 9. 14. 1. 6. Saluation proper to the Iewes by the couenant cha 15. 8. Saluation of the godly not perfected without patience cha 8. 25. The first cause of saluation cha 8. 28. Why part of our saluation is attributed vnto confession cha 10. 10. Certainty of saluation whence it dependeth cha 8. 32. Certainty of saluation consisteth vpon 2. pointes cha 10. 6. Sanctification a fruite of righteousnes cha 6. 22. Sanctitie put for dignitie cha 11. 16. The Saints are specially to be holpen cha 12. 13. Saraes laughter faultie cha 4. 20. Sathan the Prince of this worlde Satan the minister of Gods wrath cha 1. 24. 9. 18. Satan is ouercome of the faithful cha 16. 19. The seate of faith is the heart cha 10. 10. To seeke God is to hope in him cha 1. 5. 12. Seruetus blasphemies errours refuted cha 1. ◠To be vnder sinne what it is cha 3. 9. What simplicitie is to be praised cha 16. 19. Schoolemen when the fault is forgiuen reteine the punishment cha 4. ◠Shame sometime profitable cha 6. 21. The true scope of the faithful cha 2. 7. Slouthfulnes must be auoyded chap. 8. 22. 9. 16. Sobriety necessarie in the godly chap. 13. 14. Sonnes of the flesh who they are cha 9. 8. Sonnes of God who they are cha 9. 25. Sonnes of the promise who they are cha ◠8. Soule taken for the whole man cha 13. 1. Spirit for the spiritual end of ceremonies chap. 2. 28. Spirit for that part of man is regenerate ca. 7. 18. The spirite how it maketh intercession for vs cha 8. 26. The spirit of compunction what it is cha 11 8. The spirit of sanctification what it is cha 1. 4. The spirit of bondage what it is cha 8. 15. Spirit and letter opposite cha 7. 6. The operation of the spirit manifold cha 8. 14. The helpe of the spirite how necessary cha 8. 26. Spiritual riches cha 8. 32. Spiritual walking what it is cha 8. 1. Strife must be auoyded cha 13. 3. Sufferings of ignominy cha 1. 26 To sweare by the name of God what it is cha 9. 1. T THankesgiuing cha 14. 6. 16. 21. Tribulation what it is cha 8. 35. Tribulation how it worketh patience cha 5. 3. Tributes why they are payde vnto Princes cha 13. 6. Truth for the rule of Gods will cha 2. 8. The truth of Gods iudgement wherein it consisteth cha 2. 1. To serue the time what it is cha 12. 11. V W The victory of the faithful cha 8. 37. 12. 21. 16. 19. Vntil how it is taken cha 11. 25. The warfare of the faithful cha 6. 13. 12. 12. Weakenesse of faith twofold cha 4. 19. Weake taken for wicked and vnworthy cha 5. 6. The weake in faith must bee considered chap. 14. 1. Way put for the reason or manner of doing cha 11. 33. Weapons of light what they be chap. 13 11. Whisperers what they be chap. 1. 28. Whoredome condemned chap. 1. 28. The wicked are made woorse by the bountifulnes of God cha 2. 5. The wicked alway flee the yoke of God cha 2. 8. The wicked appoynted for destruction cha 9. 2. Wickednes what it is cha 1. 28. To be wise vnto sobrietie what it is cha 12. 13. The word of faith for the Gospel 1. 8. and 10. 8. Workes of darknes cha 13. 11. Workes iustifie not cha 2. 13. World how it is taken chap. 12. 2. True worship of God what it is cha 1. ver 9. The worship of God put for ceremonies and rites cha 9. 4. ⧠Imprinted at London by Thomas Dawson for John Harrison and George Bishop 1583.