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
Abraham The thinges are aboute vs are all aduersaunte to the promises of God Hee promiseth immortalitie and we are clothed with mortality and corruption He pronounceth that he accounteth vs for iust wee are couered with sinnes Hee testifieth that he is mercifull and beneuolent to vs his externall iudgementes threaten his wrath What shall we doe then With closed eyes we must passe ouer our selues and all that is ours that nothing hinder or let vs wherefore we shoulde not beleeue that God is true But he was strong This is opposed agaynst that sentence went before where it was sayd he was not weake in faith as if he shoulde haue saide through constancie and firmenesse of faith hee ouercame incredulity For none shall goe a Conquerour out of this field but he which shall borrow weapons and strength out of the word of God Wheras he addeth No greater honour to God then to subscribe his truth that he gaue glory to God therin we are to note there cā no greater honour be giuē vnto God thē whiles by faith wee subscribe his truth as agayne there is no greater contumely can be done against him then whiles the grace he offereth is refused or authoritie is taken from his worde Wherfore this is the chiefest poynt of his worship obediently to imbrace his promises true religion beginneth at faith 21 He which had promised was also able to performe Because all men acknowledge the power of God Paule seemeth to say no excellent thing of the faith of Abraham but experience teacheth there is nothinge more rare or difficulte then to giue the honour which is due to the power of God For there is no lette or hinderaunce so small or light whereby fleshe and blood imagineth not that the hand of GOD may be driuen from his worke Here vppon it commeth that in the least temptations whatsoeuer the promises of GOD slide from vs. Out of controuersie no man denyeth GOD can doe all yet as sone as any thinge is obiected which maye hinder the course of Gods promises wee throwe downe the power of God from his state Wherefore to the end it mighte obteine his righte and honoure amongst vs when we happen vpon some comparison we must needes determine thus that the power of God is no lesse sufficent to ouercome all impedimentes or hindrances then the shine of the Sunne is of force to disperse the cloudes We are wont to excuse that wee derogate nothinge from the power of God as often as we doubte of his promises namely By comparison is meant the appliyng or letting of the power of God against all his impediments because this imagination to wit that God hath promised more in his worde then hee is able to performe which were open peruersitie blasphemie against god is not the cause of doubting but that same defect which we feele in our selues But we doe not sufficiently aduaunce the power of God vnlesse we thinke the same to be greater then our weakenesse Faith therefore ought not to consider our owne imbecilitie miserie and defect but wholy to intend vpon the only power of God For if righteousnes should depend vpon our worthinsse it woulde neuer scale vnto the consideration of the power of God And this is the examination of incredulitie of the which he spake lately when wee measure the power of the Lorde by our own foote Neither doth faith so imagine God to bee able to doe whatsoeuer he will that in the mean while it leaueth him sitting idlely but rather doth place his power in continuall action And specially it applieth the same power vnto the effect of his woorde that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth I maruaile why the relatiue masculine did please Erasmus for although the sense be not thereby altered yet had I rather come neere vnto the Greeke wordes of Paule I knowe the verbe is passiue but the asperitie was to bee mollified by a little digression 22 Therefore was it imputed Heere nowe appeareth more cleerely why and howe faithe broughte righteousnesse to Abraham namely because hee leaning to the worde of God did not refuse the promised grace And this relation betweene faith and the worde is diligently to bee reteined Faith bringeth vs no more thē it hath receiued from the worde and committed to memorie For faith can bring vs no more then hee hath receiued from the worde Wherefore hee is not straightwayes righteous who being indued with a generall and confused knowledge graunteth God is true except hee rest in the promise of grace 23 Nowe it was not written for him onely that it was imputed to him for righteousnesse 24 But also for vs to whom it shall be imputed for righteousnesse which beleeue in him that raised vp Iesus our Lord from the dead 25 Who was deliuered to death for our sinnes and is risen againe for our iustification 23 Nowe it was not written Because a proofe taken from an example as wee haue admonished aboue is not alway firme least that shoulde come into question Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse which indifferently apperteineth vnto all In this place we are admonished of making our profite of examples in the scriptures The Heathen haue truely called an historie the mistres of life but as it commeth from them no man can safely profite in it the scripture only doeth by right challenge that preheminence For first it prescribeth generall rules whereunto we may bring euery historie for tryall that it may serue to our profite Secondly it clearely discerneth what deedes are to be followed and what are to be eschewed And as for doctrine wherein it is chiefly conuersant it hath that peculier to it selfe as namely it sheweth the prouidence of the Lord his iustice and goodnesse towards his and his iudgementes towards the reprobate That therefore which is said of Abraham Paule denieth it to haue been written for his cause onely For it is not a thing which perteineth to the speciall calling of some one and certaine person but the maner of obteining righteousnesse is described which is one and perpetuall amongest all and this description is made in him that is the father of all the faithful vpon whom the eyes of all ought to intende Wherefore if we will handle the sacred histories purely and godly How wee ought to be occupied in the scripture wee muste remember they are so to bee handeled that we may reape thence the fruite of sounde doctrine And partly they instruct vs to frame our liues partly to confirme our faith partly to stirre vp the feare of the Lord. For the framing of our liues the imitatiō of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his
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
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
vppon the promise of God and to hope hee thought it sufficient that the Lorde had promised howsoeuer the thing was in it selfe incredible according to that was saide I thought good to turne it so that it might be referred vnto the time of Abraham For the meaning of Paule is that Abraham when many temptations woulde haue driuen him vnto desperation leaste hee shoulde fainte conuerted his minde vnto that was promised to him Thy seede shall bee like the starres of heauen and sandes of the Sea For purposely hee alleadged this testimonie but in parte that hee might stirre them to the reading of the scripture For the Apostles euery where in citing holy scripture haue a religious care to prouoke vs to the diligēt reading thereof 19 And hee not weake in the faith considered not his owne body whiche was nowe dead beeing almost an hundreth yeere olde neither the deadnesse of Saraes wombe 20 Neither did hee doubte of the promise of God through vnbeliefe but was strengthened in the faith gaue glory to God 21 Beeing full assured that hee which had promised was also able to do it 22 Therefore was it imputed to him for righteousnesse 19 And he not weake in faith If you had rather one of the negatiues being left out you may declare it thus and he not weake in faithe considered his owne bodie but this maketh nothing for the sense Nowe he sheweth more nearely what might haue hindered What thinges might haue hindered the faith of Abraham yea what might haue vtterly turned Abraham from receiuing the promise Seede was promised to him when by nature neither he was fit for generation nor Sara for conception Whatsoeuer hee coulde see in him selfe or about himselfe it was against the effect of the promise Therefor that he might giue place vnto the truth of God as though hee had forgot himselfe hee withdraweth his mind from those thinges were in his sight Yet you are not to vnderstand it as though hee had no respecte at all to his barraine or dead body Seeing the Scripture testifieth he reasomed thus with himself shall a childe be borne to a man that is an hundreth yere olde and shall Sara which is nienetie beare a childe But because that consideretion being laide apart he resigned his whole sense ouer to the Lorde the Apostle saith he considered not And surely it was an argument of greater constancie to drawe his cogitation from that thing whiche did voluntarie offer it self to his eyes then if no such thing had come into his minde And that the body of Abraham for age was past fruite before the blessing of the Lorde It may plainely be proued both heare and also out of the seuenteene and eighteene chapters of Genesis Gee 17. 18 So that the opinion of Augustine is in no wise to bee admitted who in a certaine place thinketh that the cause was onely in Sara Neither ought the absurditie of the obiection mooue vs which droue him vnto that resolution He thinketh it very ridiculous that Abraham at an hundreth yeeres shoulde be called barraine who sometime after had many children For thereby the Lord made his power more notable that hee which before was like a withered and drie poste when through the blessing of God he floorished he was not onely sufficient for the procreation of Isaac But as one restored vnto a florishing age he had strength afterward to beget others But some will say it is not besides the order of nature that a man sholde beget a childe at that age That I may graunt it is not a wonder yet it differeth little from a myracle Consider also with what labours molestations peregrinations extremities that good man was exercised all his life and then you must needes confesse hee was no more broken with age then he was worne and wasted with labours Lastly his body is not simply but by the way of comparison called barren or fruitlesse For it was not like that he which in the flower strength of age was vnfit for procreation shoulde then begin when he was voyd of strength Wheras he saith he was not weake in faith vnderstand it thus he did not shake or wauer as we are woont to doe in doubtfull things For there is a twofold weakenesse of faith one A twofold weakenesse of faith which by yeelding to temptations of aduersity doth make vs fall from the power of God another which ariseth verily of imperfection yet doth it not extinguishe fayth For the intellect is neuer so illuminated but there remayne many reliques of ignorance the mynd is neuer so stablished but there abydeth muche doubting The faithfull therefore haue a continuall conflicte with those vices of the flesh namely ignorance doubting in which conflict their faith is often times grieuously assaulted and put in hazard yet at the length it ouercommeth so that they may be called firme euen in infirmitie 20 Neyther did he doubt of the promise of God Although I follow not the olde interpreter and Erasmus yet my translation hath his reason For it seemeth the Apostle would say that Abraham examined not in the ballance of incredulity whether the Lord could performe that he promised To make inquisition of a thing is properly when we sift it with mistrust neither will we admit it before it be throughly examined where it appeareth credible Indeed hee demaunded howe it might come to passe Abraham asked how it might come to passe not because he doubted but because he woondered but that was an interrogation of one wondring as the Virgin Mary when she demaunded of the Angell howe that might come to passe which he shewed vnto her and such like The godly therfore whiles a message is brought vnto them of the works of God whose greatnesse exceedeth their capacity they burst foorth into admiration but from the admiration they passe straight wayes to the consideration of the power of God the wicked whiles they demaund they scoffe and ride and reiecte it as a fable As you may see in the Iewes whiles they aske Christ how he could giue his fleshe to be eaten Therefore Abraham is not reprehended for that he laughed and demaunded how a sonne shoulde be borne to a man of an hundreth and a woman of nienetie yeere olde because in his admiration he neuerthelesse gaue place to the power of the word of God On the contrarie the like laughter question is reproued in Sara because shee charged the promise of God with vanity If these thinges bee applyed to the present cause it shall appeare there was no other originall of Abrahams iustification then there is of the Gentiles That we may beleeue the promises of God wee must turne our eyes from our selues to consider the power truth of God The Iewes then are contumelious agaynst their father if they gainsaye the calling of the Gentiles as though it were absurd Let vs also remember howe all of vs are in the same predicament with
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
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
is a speciall Maxime of Christian Phylosophie The later is taken out of the Psalmes where Dauid confesseth Psal 116.11 there neyther commeth anye certainetye from manne neyther is there anye in him This place is notable and conteyneth verye necessarye consolation for suche is the peruersitie of menne in refusing or contemning the worde of GOD that the certainty thereof shoulde often come into questiō except it came to our remembrance that the trueth of God dependeth not vppon mans veritye But howe agreeth this with that was sayde immediatelye before namelye that the faith of men whiche may receyue the promise Obiection is required that the promise of GOD might bee effectuall For fayth is contrarye vnto lyinge It seemeth to bee an harde question yet it is easily resolued to witte that the Lorde by the lyes of men whiche otherwise are hynderaunces vnto his trueth will yet fynde vnto him selfe a waye where there is no waye that hee may ouercome Answeare by correcting in his elect that incredulitie is graffed in our nature and by subiecting into his obedience suche as doe seeme to bee vnruly Finally nowe the disputation is of the corruption of nature and nor of the grace of God which is the remedy of the said corruption That thou mightest be iustified The meaning is it is so farre off that the truth of God should be destroyed by our lie and vnfaithfulnesse Psal 51. ◠that thereby it is made more apparant and manifest As Dauid testifieth saying that therefore because hee was a sinner God was alwaye a iust and righteous iudge what soeuer he decreed against him and that he shoulde ouercome all the reproches of the wicked which would murmure against his righteousnesse By sayings are meant iudgementes By the sayinges of God Dauid vnderstandeth iudgementes which he bringeth foorth against vs. For whereas they commonly expound it of the promises that is too muche wrested Therefore this particle that is not only finall neither noteth a consequence farre fetched but is of as much value as an illation Inferring or bringing in to this sence I haue sinned against thee therefore thou maist by right punish me And that Paul hath alleadged the place of Dauid in his proper and naturall sence the obiection added a little after doth proue how shall the righteousnesse of God abyde perfect if our iniquity sette it foorth For in vayne as I haue partly shewed a little before and out of season should Paule stay the readers vpon this doubt except Dauid did vnderstand that God by his wonderfull prouidence doeth get prayse vnto his righteousnesse Though the iniquities of men by their owne nature serue to the dishonour of God subuersion of his truth Yet by his wonderfull prouidence he getteth vnto himselfe glorie thence and therby establisheth his trueth euen out of the iniquities of men The second member after the Hebrew is thus and thou in iudging pure which speech importeth nothing else then that God is woorthy of prayse in all his iudgements howsoeuer the wicked exclayme and odiously goe about by their complayninges to ouerwhelme his glory But Paule followed the Greeke translation which serued better for the present purpose For we know the Apostles in recyting the wordes of the Scripture to be more franke free or bold because they counted it sufficient if they applyed them vnto the matter Wherefore they stoode not so muche vppon the wordes Vnto the presente place therefore this shal be the application if all the sinnes of mortall men must serue to the setting forth of the glorie of the Lord he is specially glorified by his truth it followeth that the vanitie of men serueth rather to the establishing then subuerting of his truth And albeit this worde Crinesthai may bee taken as well actiuely as passiuely yet I doubt not but the Grecians haue translated it passiuelye besides the meaning of the Prophet 5 Now if our vnrighteousnesse commend the righteousnesse of God what shall wee say is God vnrighteous whiche addeth wrath I speake as a man 6 Let it not bee so For nowe shall GOD iudge the worlde 7 For if the veritie of God hath more aboūded through my lye vnto his glory why am I yet condemned as a sinner 8 And not rather as wee are blamed and as some affirme that wee say let vs doe euill that good may come whose damnation is iust 5 Now if our vnrighteousnesse Although this is a digression from the principall cause yet was it necessarie the Apostle shoulde adde it This obiection is answered in the latter end of the 6. verie least hee shoulde seeme to haue giuen vnto the wicked that occasion of speaking euill which he knew to be voluntarilye sought for of them For seeing they were readie to take euery occasion that might make to the diffamation of the Gospell they had in the testimonie of Dauid whiche they might catche to the framing of their false detraction If God seeke nothing els at the handes of men then to be glorified of them Wherefore doth hee punishe them when they offend seeing by their offence they glorifie him Vndoubtedly hee is angrie without cause if hee take occasion at that to bee angry whereby hee is glorified Neither is it to bee doubted but this surmised accusation was vulgare and very common Paule speaketh not here his owne persuasion but taketh on him the person of the wicked as shall straightwayes bee saide againe Therefore Paule might not passe it ouer obscurely And least any shoulde thinke hee speaketh heere according to the perswasion or censure of his owne minde he◠first sheweth howe he taketh on him the person of the wicked And withal hee nippeth or sharply reproueth mans reason whose propertie he noteth to bee alwayes to chat and prate against the wisedome of God For he saith not I speake as the wicked but I speake as a man And it is certainely so seeing all the mysteries of God are strange or absurde vnto the fleshe it is so bolde that it doubteth not to rise vp against thē and which of them it cannot conceiue those it wantonly pursueth Whereby wee are admonished if we will become capable of the misteries of God first of all we must labour that our owne sense or sensuall iudgement beeing laide aparte wee may yeelde and giue our selues wholy ouer into the obedience of the worde This woorde wrath which is vsed for iudgement here hath respect vnto the punishment as if he had saide is god vnrighteous in punishing iniquities which set forth his righteousnesse 6 Let it not bee so In staunching this blasphemie hee aunswereth not directly vnto the obiection But firste beginneth at the abhorring thereof least Christian religion shoulde seeme to bring so great absurdities with it And that is some what more then if hee had simply refuted it For hee giueth to vnderstande thereby that this wicked saying is worthie to be abhorred and not to bee hearde Straightwayes hee addeth but as they
the Apostle sheweth that nothing is set before faith but meere grace and this is as they commonly terme it The grace of god is the obiect of faith his obiect For if it respected merits wrongfully should the Apostle inferre that that is of free grace whatsoeuer faith obteineth for vs of God I will repeate it againe in other wordes if it bee of grace whatsoeuer wee obtein by faith then all respect of workes doth lye dead But that whiche followeth nexte doth more clearely remooue all ambiguitie or doubtfulnesse namely that the promise then standeth firm when it leaneth vpon grace For by this worde Paule confirmeth that so long as men depende vppon workes they are in suspence or doubt because they depriue themselues of the fruite of the promises Here also we may easily gather that grace is not as some imagine taken for the gift of regeneration but for free mercy or fauour for as regeneration is neuer perfect so shoulde it neuer suffice to appeace the consciences neither by it selfe shoulde it make the promise firme Not to that onely which is of the law Wheras this clause els where doth signifie those Those Iewes who being brought vp in the law renoūce their own righteousnes and cleaue vnto Christ are deliuered the residue abide vnder the curse who being preposterously zealous of the lawe tye themselues to the yoke thereof and glorye in confidence of it heere it signifieth simply the nation of the Iewes to whome the lawe of the Lorde was deliuered For whosoeuer abide vnder the power of the lawe Paule in another place teacheth they are subiect to the curse And therefore it is certaine they are excluded from the participation of grace he meaneth not then the seruants of the lawe who being addicted to the righteousnesse of workes renounce Christe but the Iewes who being brought vp in the lawe gaue their name to Christe But that this sentence may bee more cleare resolue it thus Not to them onely which are of the law but to all those which follow the faith of Abraham although they had no lawe before Who is the father of vs all The relatiue hath the force of a causall particle For thereby hee goeth about to proue the Gentiles to bee partakers of this grace because by the same Oracle wherein the inheritance was giuen to Abraham and his seede the Gentiles were receiued into his steede For it is said he is ordeined to bee the father not of one but of many nations wherein was prefigured the dispensation of the grace to come which then was conteined in Israel onely For vnlesse the promised blessinge were extended vnto them they coulde not be reckoned amongst the seede of Abraham The pretertence of the verbe according to the common vse of the Scripture noteth the certaintie of the counsaile of God For although nothing appeared then lesse yet because God had so ordeined How Abraham is the father of many natiōs he is truely saide to bee appointed the father of many nations Let the testimonie of Moses bee included in a parenthesis that this sentence may be ioyned Who is the father of vs all before God c. For it was necesary also to shewe what was the forme of that consanguinitie or kinred least the Iewes shoulde glory to muche in their carnall generation Hee saith therefore Abraham is our father before God which is as much as if hee shoulde call him a spirituall father For hee hath that priuiledge not from his owne flesh but from the promise of God 17 Whome hee beleeued who quickeneth the dead In this circumlocution the very substance of Abrahams faith is declared that from his example he might passe vnto the Gentiles The substance of Abrhams faith For Abraham was to come vnto that promise whiche hee had heard from the mouth of God by a wonderfull way seeing there appeared as yet no token thereof Seede was promised to him as vnto one that had beene lustie and liuely but hee was dead Therefore it lay vpon him to haue his cogitation erected vnto that power of God whereby he quickeneth those that are dead Now there is no absurditie if the Gentiles which otherwise are barren and deade be incorporate into the societie For he which therefore denyeth them to be capable of grace doeth iniurie vnto Abraham whose faith did leane vpon this cogitation that it mattereth not though he be dead which is called of the Lord vnto life who can easily by his worde through his power raise the dead Moreouer here we haue a type and example of our vniuersal calling Whiles the Lo. calleth vs vnto life there is no sparkle of goodnes in vs we are as a dead dried tree But this is no matter with God who can easily raise the deade Wherin our original or rising is set before our eyes not that originall or rising whereby we grow vp to the first natiuitie but whereby wee growe vp into the hope of the life to come namely that whiles we are called of the Lord wee arise vp out of nothing For whatsoeuer we seeme to be yet haue we not any sparkle of goodnesse whereby we might bee made apte for the kingdome of God For that wee may be rather meete to heare the calling of the Lorde wee must vtterly die vnto our selues This is the condition of calling that they which are dead in themselues might be raised vp of the Lorde they which are nothing by his vertue may begin to bee something The word calling ought not to be restrained vnto preaching but according to the vsuall maner of the scripture it is taken for to raise vp and the rather to set foorth the power of God who by a becke only can raise vp whom he will 18 Who aboue hope beleeued vnder hope that hee shoulde bee the father of many nations according to that whiche was spoken to him so shall thy seede bee 18 Who besides hope If it bee read so the sense shall bee when there was no argument yea when all thinges were contrarie yet ceased hee not to beleeue And surely there is no greater enemie vnto faith then to tye our mindes to our eyes that from their sight wee might take the matter of hoping It maye also bee read aboue hope and perhaps more fitly as though hee saide that Abraham by his faith did farre exceede or goe beyonde whatsoeuer hee could conceiue For vnlesse faith by celestiall winges flie vppe that it mighte despise all the senses of the fleshe it shall alwaies sticke in the claye of the worlde And where as Paule vseth the woorde hope twise in the same sentence in the first place it signifieth that argument of hopyng Hope put for the matter of hoping which may be taken from nature and the reason of the fleshe in the seconde place it signifieth faith giuen of God in this sense when there was no matter of hoping Hope put for trust in Gods promise yet through hope hee depended
helpe forthwith Iudgement for tract iustice Gifte signifieth free pardon When to iudgement he opposeth gift the first signifieth rigor as the other signifieth free pardon For of seueritie or rigour commeth condemnation of pardon cōmeth absolution Or which is all one if God deale with vs according to iustice we are all vndone but hee iustifieth vs freely in Christ 17 For if through the offence of one death hath rained by one much more shal they which haue receiued the abūdāce of grace and gyfte of righteousnes raigne in life by Iesus Christ 17 For if through the offence of one Againe hee addeth a generall correction wherein he persisteth the rather because his purpose is not to prosecute euery part but to set down the speciall summe of the matter Before he said the power of grace had ouermatched the power of sinne Hereby he comforteth confirmeth the faithful withall he prouoketh exhorteth thē to reuerence the bountifulnes of God For this is the meaning of so studious a repetitiō that the grace of God might be cōmended according to the dignitie therof that men might be drawen frō trust in thēselues vnto Christ that we hauing obteined his grace might inioy full assurance whence at length springeth thankfulnes The sum is because Christ excelleth Adam the righteousnes of Christ ouercōmeth the sin of Adā the curse of Adā is ouerthrowen by the grace of Christ◠the death came of Adam is swallowed vp of the life is come of Christ But yet euen the members of this comparison do not answere one another For he shoulde haue said the benefit of life raigneth florisheth more by the abundance of grace in steed thereof he saith the faithfull shall raigne which is as much in value because the kingdome of the faithfull is in life also the kingdome of life is in the faithful A twofold difference betweene Christ Adam Furthermore it is necessarie to note here two differences betweene Christ and Adam which the Apostle hath not therfore omitted as though he thought them meet to be neglected but because concerning the present argument it was no matter to reckon them The first is that through the sinne of Adam we are not condemned by sole imputation as though the punishment of anothers faulte were exacted vppon vs but therefore susteyne wee the punishment of his sinne because wee are also guiltie of his crime Namely in as muche as our nature beeing corrupted in him is holden guiltie of iniquitie before GOD. But by the righteousnesse of Christe wee are restored in another sorte vnto saluation For it is not therefore imputed vnto vs as though it were within vs but because wee possesse Christ himself with all his graces giuen vnto vs by the bountifulnes of the father Therefore the gifte of righteousnes signifieth not a qualitie where with God indueth vs as some haue very wickedly expounded but the free imputation of righteousnes For the Apostle declareth what he ment by the word grace The second difference is that the benefite of Christe hath not redounded vnto all men as Adam hath plonged al his progenie in condēnation And the reason is at hand for seeing this malediction or curse with wee draw from Adam is deriued vnto vs by nature it is no maruayle though it comprehend the whole masse But veryly that we may come into participation of the grace of Christ wee must be graffed into him by faith Therefore to obtayne the miserable inheritaunce of sinne it is inough to be a man for it abideth in flesh and blood But to obtaine the righteousnes of Christ thou must needs be a faithfull man because that by faith his felowship is obtayned It is cōmunicated to infantes by a speciall maner for they haue the priuiledge of adoption in the couenant whereby they passe into the societie of Christ I speake of the children of the godly vnto whom the promise of grace is directed for others are not exempted from the common estate 18 Therefore as by the offence of one condemnatiō came vpon all men so by the iustification of one iustification of life is come vpon all men 18 This is an imperfect speech which may be made perfect if the words condemnation and iustification be read in the nominatiue case as sure they must bee resolued if you will haue the sence perfect And it is the generall conclusion of that comparisō which went before For now hauing omitted the mention of the interposed correction he knitteth vp that similitude as by the offence of one we are made sinners so the righteousnes of Christ is effectual to iustifie vs although he putteth not dikaiosunen That is the righteousnes of Christ but dikaioma that is the iustification of Christ that he might admonish how Christ is not iust priuately to himselfe but that righteousnes wherewithall hee was indewed doeth extende further How the righteousnesse of christ is common to al namely that bee might inriche the faithfull with the gift bestowed vpon him He maketh it a grace common to all because it is offered to all not that all men are partakers of it indeede For albeit Christe suffered for the sinnes of the whole worlde and bee indifferently through the goodnesse of God offered vnto all yet all doe not receiue him And those two wordes which hee vsed of late may be repeated in this sense as by the iudgement of God it came to passe that the sinne of one shoulde redownd to the condemnation of many so shal grace be effectual to the iustificatiō of many Iustificatiō of life in my iudgement is taken for absolution whiche restoreth life vnto vs as though hee called it a quickening iustification For thence commeth the hope of saluation if God bee mercifull vnto vs and of necessitie wee muste be iuste that wee may bee acceptable to him Therefore life commeth of iustification 19 For as by the disobedience of one man many were made sinners so by the obedience of one shall many bee made iuste This is no superfluous speeche but a necessary declaration of the former sentence For it sheweth that we are so guiltie by the offence of one man that we are not innocent Hee said before we were damned but least any man should attribute vnto himselfe innocencie he woulde also adde that euery one is condemned because he is a sinner Moreouer when hee saith wee are iustified by the obedience of Christe heereby wee gather Christe in that hee satisfied the father to haue purchased righteousnesse for vs. Righteousnes is a qualitie in Christ and is made ours by imputation Whereupon it followeth the qualitie of righteousnesse is in Christe but that is imputed vnto vs whiche is proper to him And also hee openeth what kinde of righteousnesse the righteousnesse of Christe is when hee calleth it obedience where let vs note I pray you what we must bring into the sight of God if we wil be iustified by workes namely obedience of the lawe not such as is
sinnes wherby God imputeth righteousnes vnto vs and the sanctification of the spirite by the which he frameth vs a new vnto good works I take the particle aduersatiue to bee put for a causall whiche hapneth often as though it were said because we are vnder grace therefore we are not vnder the law Now the sence shal be plaine For the Apostles minde is to cōfort vs that we faint not in the study of wel doing for that we feele as yet in our selues many imperfections For howsoeuer we be vexed with the sting of sinne yet it cannot subdue vs because we get the vpper hande through the spirite of God Moreouer being vnder grace we are free from the seuere exaction of the law Here furthermore the Apostle is to be vnderstood to take it for a thing graunted that all they who are destitute of the grace of God being bound vnto the yoke of the law are holden vnder condemnation And so on the contrary a man may argue that so long as mē are vnder the law they are subiect to the power of sinne 15 What then Because the wisedome of the flesh alway cryeth out against the mysteries of God he necessarily addeth this Preoccupation For seeing the law is the rule of righteousnes and was giuen to gouerne men we thinke that it beyng broken straightwayes all discipline falleth to the ground the barres are broken and finally there remayneth no choyse or difference of good and euill But herein we are deceiued that by the abrogation of the law we think that righteousnes is abolished which God commendeth vnto vs in the law We are not deliuered from the obedience of the commandemēts but from the curse of the law For this is not to bee drawen vnto the preceptes teaching a right forme of life whiche Christ confirmeth and establisheth rather then abrogateth And this verily is the proper solution that nothing els is taken away but the curse of the lawe whereunto all menne that are out of grace be subiect But Paule albeeit hee doeth not expressely shewe that yet indirectlye hee declareth it 16 God forbidde Knowe yee not It is not a bare reiection as some haue thought as though he had rather detest such a question then refute it For straight after followeth a confutation taken from the nature of contraries almost to this sence betweene the yoke of Christ and sinne there is more cōtrariety then that any can together beare them both If we sinn we deliuer our selues into the seruitude of sinne but on the cōtrary the faithfull are redeemed from the tyranny of sinne that they might serue Christ therefore it is impossible they should abyde bound vnto sinne But it shal be profitable more neerely to discusse the order of this argument as it is digested of Paule To whom you obey This relatiue hath the force of a Particle causall as it doth often come to passe Like as if one sayd there is no kynd of wickednes a paricide wil not doe who doubted not to commit the greatest mischiefe of al such a cruelty as in it selfe is almost abhorred of the very beastes And the reason of Paule is taken partly from the effects partly from the nature of Correlatiues For first if they obey he gathereth they are seruants because their obediēce testifieth that he hath power to command who bringeth them so into his obsequie This reason is taken from the effect of seruitude out of the which aryseth that other if yee be seruauntes Then agayne is the power of dominating in him Or of obedience Hee speaketh improperly For if he woulde haue made one part aunsweare another he should haue saide or of righteousnesse vnto life But seeyng the inuersion of the woordes did hinder nothing the sence of the matter hee choose rather by the name of obedience to expresse what righteousnesse is Wherin yet there is the figure Metonymia because obedience is taken for the commaundementes of GOD which are to bee obeyed Obedience put for the commandements are to be obeyed And whereas hee hath put downe this woorde obedience without anie addition thereby he declareth it is God onelie vnto whose authoritie consciences ought to be subiecte And therefore obedience yea though that name of God be not expressed neuerthelesse is referred vnto God for it cannot be manifold 17 But thankes bee vnto God This is the application of the similitude vnto the present cause wherein although they were onelie to haue beene admonished that they are not the seruants of sin he addeth a thankesgiuing first that he might teach how it is not of their owne merite but of the singuler mercie of God and also that by the thankesgiuing they might learne how great a benefite of God it is and so much the more might bee incouraged to detest sinne And he giueth thankes not in respect of that time wherein they were the seruauntes of sinne but for that deliueraunce followed Wherfore Paul giueth thankes whiles they ceassed to bee that they were before And this secrete comparison of the former estate with the present hath an Emphasis For the Apostle taketh vp the slaunderers of the grace of Christe whiles hee sheweth the that ceasing all mankinde is holden captiue vnder sinne but so soone as that sheweth it selfe the kingdome of sinne ceaseth Hereuppon we may gather that we are not therefore freed from the seruitude of the law that we should sinne because the lawe doeth not loose his dominion or power before the grace of God haue taken vs to it selfe that it might restore righteousnes in vs and therfore it is impossible we should be vnder sinne when the grace of God raigneth in vs. For we shewed before that vnder this woorde is conteyned the spirite of regeneration you haue obeyed from the hearte Here also Paule compareth by the way of contrarietie the secrete vertue of the spirite with the externall letter as though he saide Christ inwardly frameth our heartes better then if the lawe shoulde force them by threatning and terrifiyng And so is that obloquie done away namely if Christ deliuer vs from the subiection of the lawe he bringeth libertie of sinne To what end we are deliuered frō sinne in Christ Seeing he doth not deliuer his that they shoulde liue as they list or that they should triumph without modestie as loose horses through the fields but leadeth them vnto the best kinde of life Although Erasmus following the old interpreter chooseth rather to translate it forme I am constrained to leaue this word type which word Paul vseth except some peraduenture had rather turne it example For he seemeth vnto me to note the expresse image of that righteousnes which Christ graueth in our harts And that answereth to the prescript or determinate rule of the law wherunto all our actions ought to be formed that they leane not to the right or left hand 18 But beeing freed from sinne The meaning is it is absurde that any after he is deliuered out of
of the fleshe is not brideled but rather it increaseth Whereby it followeth that the kingdome of righteousnesse is not established till Christe haue freed vs from the lawe And withall Paule admonisheth what workes doe become vs beeyng loosed from the lawe So long therefore as a man is holden vnder the yoke of the lawe by sinning continually he can bring nothing vnto himselfe but death If the seruice of the lawe begetteth sinne onely then deliuerance which is contrary must tende vnto righteousnesse if that lead vnto death then this vnto life But let vs consider the very wordes of Paul Whiles he goeth about to describe that time wherein wee were vnder the dominion of the lawe hee saith we were in the fleshe Whereby we vnderstand that all they which are vnder the law reape nothing els thereby then that without fruite and efficacie their eares are beaten with the externall breath thereof seeing they are inwardly destitute of the spirite of God Therefore they must needes abide altogether corrupt peruerse vntill a better remedie come to heale their disease And note the vsuall phrase of the Scripture to bee in the flesh for What it is to be in the flesh to be indued onely with the gifts of nature without that speciall grace wherew t God vouchsafeth his elect Furthermore if this whole state of life be corrupt it is apparant that naturally there is no part of our soule sound neither is there any other power of free wil but that it may send foorth euyll affections as dartes into euery part Affections of sinnes which are by the lawe That is the lawe did stir vp euill affections in vs which did declare their efficacie in all our members For there is no parte which did not serue the euill affections This is the worke of the lawe namely to inflame our heartes the more that they shoulde burst foorth into such lustes if that inwarde master of the spirite bee not present But obserue here that the lawe is matched with the corrupt nature of man whose peruersitie and lust the more it is restrained by the barres of the lawe the more furiously it bursteth foorth He addeth againe so long as the affections of the fleshe were ruled vnder the law they brought foorth fruite vnto death that they might shew how the lawe by it selfe killeth whereby it followeth that they are foolish who so greatly couet after that seruice bringeth death 6 But now wee are freed from the lawe Hee pursueth his argument from contraries if the bande of the lawe did so little preuaile to bridle the fleshe that it was rather an increment of sinne then of necessitie must we be loosed that we may cease to sinne If then wee bee freed from the bondage of the lawe that we might serue God they doe wickedly whiche take from hence libertie of sinning And they speake wickedly which say by this meanes the raines are loosed to concupiscence Note therefore wee are then loosed from the lawe when God doth indue vs being freed from the seuere exaction and curse thereof with his spirite that wee might walke in his wayes Beeing dead to it This parte conteyneth a reason or rather sheweth the maner whereby we are deliuered namely whiles the law is so farre foorth abrogated from vs that we be not oppressed with the burden thereof or least that the seuere rigour thereof ouerwhelme vs in the Curse In the newnesse of the spirite Hee opposeth the spirite against the letter because before that our will by the holy Ghoste be formed vnto the will of God we haue nothing in the lawe but the outward letter Why newnesse is ascribed vnto the spirite which in deede brideleth our externall actions but it restraineth not the furie of our concupiscence at all Hee attributeth newenesse vnto the spirite because it succeedeth in the steede of the olde man as the Letter is called old which perisheth by the regeneration of the spirite 7 What shall we say then is the lawe sinne God forbid But I knewe not sinne but by the lawe For I had not knowen concupiscence except the lawe had saide thou shalte not lust 8 But sinne tooke an occasion by the commandement wrought in me al maner of concupiscence 7 What shall wee say then Because it was saide wee must be deliuered from the lawe that we might serue God in the newnesse of spirit this fault did seeme to be in the law as though it did driue vs vnto sinne But seeing that is very absurd the Apostle did very well to take in hand to refute it When hee demaundeth therfore whether the law be sin his meaning is whether it beget sin so that the fault thereof ought to bee imputed to the law Sinne remaineth in vs not in the lawe But I knew not sin Then doth sinne abide in vs and not in the law because the cause of sin is the wicked cōcupiscence of our flesh we come into the knowledge therof by the knowledge of the righteousnes of God which is declared vnto vs in the law But you are not to vnderstād it as though there were no difference at al betweene righte wrong without the law But the either we are too blinde in seeing our corruption or els whiles wee flatter our selues wee are altogether secure as also it followeth For I had not knowen concupiscence This is therefore a declaration of the former sentence wherein he sheweth that that ignoraunce of sinne whereof hee spake did stande in this that men marked not their concupiscence And purposely he persisteth in one kynde wherein chiefly Hypocrisie raygneth whereunto retchlesse pampering and securitie is alway annexed For men are neuer so depriued of iudgement but externall woorkes keepe with them their difference Yea they are forced also to condemne wicked counsels and such like deuises which they cannot doe but they must needes giue vnto a right will that prayse is due vnto it But the faulte of concupiscence is more hidden and more deepely layde vppe whereby it commeth to passe that it neuer commeth into question so long as men iudge according to their sence For he doth not boast himselfe to haue beene voyde of it but hee did so flatter himselfe that hee made no account of that sinne lurking in his heart For seeyng he was deceiued for a tyme when hee thought that righteousnesse coulde not be hindered by concupiscence then at length he perceyued he was a sinner when he saw concupiscence of the which no man is voyde to be forbidden by the Lawe Augustine sayeth that Paule vnder this worde conteyneth the whole lawe whiche so that we vnderstande it well is true For when Moses sheweth of what things we are to take heede least wee offend or hurt our neighbour he addeth thou shalt not lust which is to bee referred vnto all those preceptes went before There is doubt but in the former commaundementes he had condemned whatsoeuer wicked affections our hearts conceiue Concupiscence without
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
patiently expect a deliueraÌ„ce For he would that they being lift vp with the expectatioÌ„ of the blessednes to come should with stoutnes of mind ouercome al the preseÌ„t euils that they might not coÌ„sider what they are but what they shal be Which haue the first beginnings Wheras some interprete first fruits a rare singular excellency that I like not at all therfore to auoyd doubtfulnes I choose rather to translate it first beginnings For I doe not with theÌ„ take it to be spoken of the Apostles onely but of al the faithful who in this world are only sprinckled with drops of the spirit or certainly wheÌ„ they haue profited very wel being indued with a certaine measure thereof are yet farre froÌ„ the perfection thereof These therfore are vnto the Apostle the first beginnings or first fruits Wherunto the whole or entire increase is opposed For seeing wee are not yet indued with fulnes it is no maruel though we bee moued with disquietnes And wheras he repeateth we our selues addeth in our selues that he doth for the more vehemeÌ„cy that hee might expresse a more feruent desire And he doth not only name desire but a mourning for where there is a feeling of misery there is also mourning Expecting the adoption Adoption here improperly yet not without good reason Adoption put for that inheritance we are adopted vnto the fruition therof is called the fruitioÌ„ of that inheritance wherunto we are adopted For Paule meaneth that that eternall decree of God wherby he hath chosen vs for sonnes before the world were made of the which he testifieth vnto vs by the gospel the faith whereof he sealeth by his spirit in our hearts should be voyde vnlesse the promised resurrection were firme sure which is an effect therof For to what end is god our father but that this earthly pilgrimage being ended the celestiall inheritance might receiue vs Hereunto apperteyneth the redemption of our body which is straightwaies added For the price of our redemption was so paid of Christ that death neuertheles might hold vs yet bound in his bonds yea we carrie it within vs wherupon it followeth that the sacrifice of the death of Christ shoulde be in vayne and fruitles except there appeared fruite in the celestial renouation 24 For we are saued by hope Paul confirmeth his exhortatioÌ„ by an other argument Namely because our saluation cannot be separated from a kinde of death which he proueth by the nature of hope For seeing hope extendeth it selfe vnto things not yet knowen by experience and representeth vnto our mindes the image of things which are hid and farre off whatsoeuer is either openly seene or holden with the hand cannot be hoped for But Paule taketh it for a thing so grauÌ„ted that it cannot be denied so long as we liue in this worlde our saluation standeth in hope whereby it followeth that it is laide vp with God farre aboue our sences Whereas he saith that is no hope which is seene it is verily a hard speeche but yet such as obserueth not the sence for he goeth about simply to teach seeing hope is of good things to come not present it can neuer be ioyned with manifest possession So then if any thinke much to mourne they must needâ— euert the order is set downe of God who doeth not call his vnto the triumph before he haue exercised them in the warfare of sufferance But seeing it hath pleased God to nourish our saluation as it were secretly in his bosome it is expedient for vs to labour in earth to be oppressed to mourne to be afflicted yea to lye as it were halfe dead or like vnto those are dead For they who couet a visible saluation they put them selues by it renouncing hope which is ordeyned of God to be the keeper of it 25. But if we hope for that we see not This is an argument taken from the antecedent to the consequent because patience necessarily followeth hope For if it be grieuous to wante the good thing thou desirest vnles thou support and comfort thy selfe by patience thou must fall by desperation So then hope alway draweth patience with it So it is a most fitte conclusion namely that the doth vanquish away whatsoeuer the Gospel promiseth of the glorie of the resurrection except by bearing the crosse and tribulations patiently we passe through this present life For it life be inuisible then we must haue death before our eyes if glorie be inuisible then ignominy is present Therfore if thou wilt comprise this place in fewe wordes The saluation of the godly is laid vp in hope thou maiest digest the argumentes of Paule into this forme Saluation is layde vp in hope for all the faithfull it is the propertie of hope to inteÌ„d vpon good thinges to come and which are absent therefore the saluation of the godly is hidden vp Nowe hope is not otherwise mainteyned then by patience therfore the saluation of the godly is not consummated but by patience Patience is an inseparable companion of faith Finally heere wee haue a notable place that patience is an inseparable companion of faith The reason whereof is at hande because whiles wee comforte our selues with the hope of a better estate the sence or feeling of the present miseries is mollified and mitigated that they are not so hard to be â—oure 26 Likewise the spirite also helpeth our infirmities for we know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which caÌ„not be expressed 27 But he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the Saintes according to the will of God 26 Likewise the spirite also Least the faithful shoulde obiect that they are weaker then they are able to beare so many so hard burdens he setteth before them the helpe of the spirit whiche is aboundantly sufficient to ouercome al difficulties There is no cause then why any should complayne that the bearing of the crosse is aboue their strength seeing we are strengthened by vertue from aboue And the greeke word Sunantilambanesthai to helpe together is very significant namely that the spirit receiuing vnto it part of the burdeÌ„ wherwith our infirmity is oppressed doth not only helpe vs and succour vs but doeth so ease vs as though it vndertooke some part of the burden with vs. And in the word infirmities the plural number hath his augmentation For seeing experience doeth teach vs that vnlesse we be stayed by the power of God innumerable ruines are straight waies at hand Paule therfore admonisheth that notwithstaÌ„ding we are euery way weake diuers infirmities threateÌ„ falling vnto vs yet there is ayde inough in the spirit of God so that we shal neuer be moued or ouerthrown by any heape of euils Howbeit these helpes of the spirite teach vs more certainly that through the ordinaunce of God it is so brought to passe that by
their partes for he should rather haue opposed these two members betweene theÌ„selues Who shal accuse It is Christ that maketh intercession Then to haue added the other two Who shal condemne It is God that iustifieth For the absolution or deliuerance of God answereth condeÌ„nation and the defence or supportation of Christ answeareth accusation But Paul not without cause hath transposed theÌ„ another way going about to arme the sonnes of God from top to toe as they say with the confidence of God which might banish a farre off anxieties feares More emphatically therfore he gathereth that the sonnes of God are not subiect to accusation because God doeth iustifie then if he had sayde because Christe is their Patrone for so he expresseth better howe the way is farre shutte vppe to iudgement where the iudge doeth pronounce himselfe that he altogether exempteth him from guiltinesse whom the accusator woulde drawe vnto punishment And there is also the like reason of the second part of the Antithesis or contrarietie For he sheweth that the faithfull are farre from the perill of condemnation seeyng Christe by making satisfaction for their sinnes hath preuented the iudgement of God and by his intercession hath not onely abolished death but also put our sinnes out of rememeÌ„raunce that they come not into account The summe is that we are not onelye by the present remedies when we come vnto the iudgement seate of GOD to be deliuered from feare but God doeth helpe more that he might better prouide for our confidence Howbeit here we are to note that with I haue alwaies admonished of before this namely that to iustifie with Paule is nothing els then being loosed from the sentence of God What it is to iustifie to be counted for iust And it is no harde matter to proue that in this present place where Paule reasoneth from the putting downe of one contrary vnto the destruction of another if so that to absolue and to receiue for guilty be contrarie Therfore God will not admit any accusation against vs because he hath absolued vs from euerye offence For vndoubtedly the Diuel is the accuser of all the godly the lawe of God it selfe and also their owne conscience doth reproue them but all these preuayle nothing before that iudge who doth iustifie them Therefore no aduersarie can shake much lesse ouerthrow our saluation Furthermore he so nameth the elect that he doubteth nothing of himselfe to be in the number of them Here is a general rule prescribed And that not by speciall reuelation as certaine Sophisters faine but by the common sence of all the godly Let euerie one therfore of the godlie by the example of Paul apply that vnto himselfe which is here saide of the elect Otherwise if he did burie election in the secrete counsell of God this doctrine were not onely colde but should lye altogether dead But seeing we know that that is purposely here vttered which euery one of the godly ought to apply vnto himself out of question we are all of vs lead vnto the touchstone of our vocation that we be resolued we are the sonnes of God 34 Who shall condemne As none can preuayle by accusing when the iudge hath absolued so there remayneth no condemnation when the lawes are satisfied and nowe the penaltie is payde But Christ is the man who once hath suffered the punishment due vnto vs therby professing himselfe to vndertake our turnes that he might deliuer vs he therfore that hereafter wil condemne vs must call Christ himselfe againe vnto death And he is not only dead but by his resurrection hath appeared Victorer of death and hath triumphed ouer the power thereof And he addeth yet more namely that hee sitteth at the right hand of the father How Christ is said to fit on the right hand of the father Ephe. 1.20 wherby is meant that he obteyneth the Lordship and full authority of heauen and earth as it is said to the Ephesians Lastly he teacheth that he sitteth so that he is the perpetuall aduocate and intercessour for the defence of our saluation Whence it followeth that if any will condemne vs he doth not only make voyde the death of Christ but also fighteth against that incomparable power wherewith the father hath adorned him placing him in the highest degree with such power This so great boldnes which dare triumph against the deuil death sinn the gates of hell ought to rest in al godly hearts because our faith is no faith vnlesse we doe certainly perswade our selues that Christ is ours that the father is mercifull vnto vs in him Nothing therfore can be imagined more pestilent or more deadlie then the schoole doctrine of the vncertaintie of saluatioÌ„ Who maketh incercession for vs. It was necessary this shoulde bee plainly added least the diuine maiestie of Christ should make vs afraid Although therfore from his high throne he holdeth all thinges in subiection vnder his feete yet Paul giueth vnto him the person of a mediator Of whose countenance to be afrayde were absurd seeing he doth not only gently inuite vs vnto him How Christ is said to make intercessioÌ„ for vs but also appeareth an intercessour for vs before the father Finally we must not measure this intercession by carnall sence For he is not to be thought to beseech his father humbly vpoÌ„ his knees with his hands stretched out but because he appeareth stil with his death resurrection which are in steed of an eternal intercession haue the efficacie of liuely prayer that they may reconcile the father to vs and make him intreatable he is worthely said to make intercession for vs. 35 Who shal separate vs from the loue of Christ Shall tribulation or anguish or persecution or hunger or nakednes or danger or sword 36 As it is written for thy sake we die daily we are counted as sheepe appoynted for the slaughter 37 But in al those thinges we ouercome by him who hath loued vs. 35 Who shal separate Now that securitie or boldnes is extended vnto inferiour thinges For he which is perswaded of the loue of God towardes him is able to stand in most grieuous afflictions which are therfore woont so greatly to torment men either because they thinke not they happeÌ„ by the prouideÌ„ce of God or they interprete theÌ„ to be tokeÌ„s of Gods wrath or that they thinke they are forsaken of God or that they looke for no ende or remeÌ„ber not there is a better life or some other such like But the mind which is purged from such errours shall easily be at rest and be quiet Finally this is the meaning of the words whatsoeuer happeneth we must stand in this faith namely that God who hath once loued vs will neuer cease to care for vs. For he doeth not simply say there is nothing can separate God from the loue of vs but he woulde that the knowledge and liuely sence of loue which he testifieth â—nto vs should so
Heere especially the fleshe stormeth when it heareth howe it is referred vnto the will of God that they are destinated vnto death which perishe Wherefore the Apostle descendeth agayne vnto obiections by taking to him the speeche of the aduersarie because hee sawe the mouthes of the wicked coulde not bee stopped but with full mouthes they woulde barke agaynst the righteousnesse of God And hee doth notably expresse their affection For they not beeing content to defende themselues make God guiltie in their steade and then after they haue turned the fault of their condemnation vpon him they are grieued at his so great power In deed they are constrayned to yeelde but storming because they can not resist and attributing to him the principalitie they doe in a manner charge him of tyrannie muche like as Sophisters in their Schooles doe in such sort babble of his absolute as they call it righteousnes as though hee hauing forgotten his righteousnes woulde make a tryall of the might of his lordeshippe by mixting all thinges peruersely Thus therefore doe the wicked reason in this place what cause hath hee why hee should be angry at vs seeing he made vs such seeing hee leadeth vs whither hee lusteth at his pleasure what els doth hee in destroying vs but reuenge his owne woorke in vs neyther is it our part to contende with him and howe so euer we striue hee will haue the vpper hande Therefore both his iudgement shall be vniust if he condemne vs and also his power which hee abuseth nowe agaynst vs is licencious But what doth Paul answere to these 20 Who art thou O thou man Because in Greeke there is the participle it may also be read in the present tence which doest striue or contende or fightest on the contrary beecause this is expressed in the Greeke worde to this sence who art thou that takest vpon thee to contende with God The first answere but the sence is not muche diuers By this first answere hee doeth nothing els then represse the wickednesse of that blasphemie by an argument taken from the condition of man He will straightwaies adde another whereby hee will cleare the righteousnesse of God from all accusation This verily is apparaunt that no cause is brought aboue the will of God Seeing the answere was at hande namely that the difference doeth depende vpon iust causes why did not Paule vse this conpendious or short forme but placed the will of God in the highest degree that it onely might suffice vs for all causes assuredly if the obiection had been false that God doeth reiect or elect according to his pleasure whom hee eyther vouchsafeth not with fauour or whom hee loueth freely the refutation had not been neglected of Paule The wicked obiect that men are cleared from guiltines if the will of God beare the chiefest sway in their saluation and destruction Doth Paule denie it Yea by his answere hee confirmeth namely that God doeth decree or determine of men as it pleaseth him yet in vayne and madly doe men rise vp to contende because God by his right power or authoritie assigneth to his woorkes what lotte he will And they who say that Paule wanting reason did flee vnto brauling or chiding charge the holy Ghost with great reproch For hee woulde not at the first bring forth those thinges which might make to the defence of the equitie of God and which he had in a readinesse because they coulde not be conceiued or apprehended Yea hee also so tempereth the seconde reason that hee doeth not vndertake a full defence But yet so that hee declareth or sheweth forth the righteousnesse of God if it bee with deuout humilitie and reuerence weighed of vs. That therefore whiche was most meete hee admonisheth man of his condition as if hee sayd seeing thou art a man thou must acknowledge thy selfe earth and ashes why then doest thou contende with the Lord about a matter which thou canst not vnderstande to bee briefe the Apostle hath not brought that coulde bee sayde but that was expedient for our rudnesse Proude men storme that Paul not denying men to be reiected or elected by the secrete counsayle of God alleageth no cause as though the spirite of God wanting reason helde his peace and not rather by his silence did admonishe that the mysterie which the mindes of men do not comprehend is reuerently to be had in admiration so might bridle the waywardnesse of mans curiositie Let vs know therefore that God doeth not for any other end cease from speaking but because he seeth his infinite wisedome cannot be comprehended by our slender capacity and therfore sparing our infirmity prouoketh vs vnto sobriety and modesty Shall the thing formed We see that Paul hitherto doth alway stand vpon this namely that the wil of God although the reason therof is vnknowen to vs is to bee counted iust For he sheweth that the Lord hath his right taken from him The wil of God is alway iust howsoeuer we see not the reason of it if hee bee not at liberty to doe with his creatures what hee lust This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproche if such liberty be giuen vnto him as though they with their disdainfulnes were better diuines then Paule who hath appointed this rule of humilitie to the faithfull that they shoulde wonder at the power of God and not esteme it after their owne iudgement And hee represseth this arrogancie of striuing with God by a most fiâ— similitud wherein he seemeth rather to haue alluded vnto Esay Esay 5.9 Iere. 28.6 then Iere. For nothing els is taught with Ieremie then that Israel is in the hand of the Lorde so that for his sinnes hee maye breake him in peeces as a potter may his earthen vessel But Esay goeth higher saying woe be to him that gaine sayeth his maker namely to the pot the striueth with the potter Shall the claye say to his potter what makest thou c. And surely there is no cause why mortall man shoulde preferre himselfe before an â—arthen vessell when he compareth himselfe with God Neither are wee to be very curious in applying that testimonie to the present cause seeing the minde of the Apostle was onely to allude vnto the wordes of the Prophete that his similitude might haue the more waight 21 Hath not the Potter authoritie The reason why the thing formed ought not to striue with his former because the maker doth nothing but by his right or authoritie By the worde power he vnderstandeth not that hee hath strength and force to doe with his vessell what he lust but that this preeminence or authoritie doth agree vnto him by good right For his minde is not to giue vnto God any licencious power but such as is worthily giuen vnto him Furthermore in applying the similitude consider this as the potter doth take nothing from the claye what fourme soeuer hee giue it
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
handle the place of Moses but onely to apply it vnto the treatise of the present cause He doeth not therefore recite sillable by sillable what is in Moses but he vseth a polishing whereby hee applyeth the testimonie of Moses more neerely to his purpose Hee spake of pâ—aces are not to bee come vnto Paule hath expressed those places whiche are most of all hidden from our eyes and yet are to bee â—eeâ—e of our faith Wherefore if you take these to be spoken by the way of amplification or polishing thou canst not say that Paule hath violently and vnaptly wrested the woodes of Moses but rather thou wilt confesse that without any damage to the sense hee hath notably alluded vnto the wordes heauen and Sea Now let vs expound the wordes of Paule simply Because the assurance of our saluation dependeth vpon two principles namely whiles wee vnderstande that life is purchased for vs and death conquered to vs. With both which he teacheth our faith is supported by the word of the Gospell For Christe by dying hath swallowed vp death by rysing againe he hath gotten life in his power Nowe in the gospell the benefite of Christes death and resurrection is communicated vnto vs then there is no cause that wee shoulde seeke further for any thing Therefore that it myght appeare the righteousnesse of faith is aboundantly sufficient vnto saluation hee teacheth that those two members which onely are necessary vnto saluation are conteined in it Who then shall ascend into heauen Is as much as if he said who knoweth whether that inheritance of eternall and celestiall life abideth for vs Who shall descend into the deepe As if thou said who knoweth whether eternall death of the soule also follow the death of the bodie Both which doubtes hee teacheth to bee taken away by the righteousnesse of faith For the one should bring Christ downe from heauen Christ in his humane nature hath taken possesion of the heauens for the faithfull the other froÌ„ death should bring him backe againe For the ascention of Christe into heauen ought so to establish our faith of eternall life that hee in a maner draweth Christe himselfe out of the possession of the heauens that doubteth whether the inheritance of heauen bee prepared for the faithfull in whose name and cause hee is entred in thyther Likewise seeing hee tooke vpon hym the great horrours of Hell that hee myghte deliuer vs thence to call it into question whether the faythfull be still subiect to this miserie is to make his death voide and in a maner to denie it 8 But what saith it That negatiue speech which the Apostle hath hitherto vsed did serue to take away the impediments of faith it remaineth therefore that he declare the maner of obteining righteousnesse vnto the which ende this affirmation is added And whereas there is an interrogation interposed when they might all haue beene spoken together in on course of speeche that is done to procure attention And also his meaning is to shewe what a great difference there is betweene the righteousnes of the law and the Gospel seeing that sheweth it selfe a farre off it doth driue away all men from comming vnto it but this offering it selfe at hand doth familiarly inuite vs vnto the fruition of it The word is neere thee First of all this is to bee noted that least the mindes of men beeing carried away by vaine circumstances shoulde erre from saluation the boundes of the worde are prescribed vnto them within the whiche they ought to keepe themselues For it is as if hee shoulde commaund them to bee contente with the worde onely and admonish them that in this glasse the secretes of heauen are to bee seene which would both dasill theyr eyes with their brightnes astonishe their eares and also make the mynd it self amased Therefore the godly receiue an excellent consolation out of this place touchyng the certaynetie of the worde namely that they may as safely rest therein as in the most present beholdyng of things or as in any thyng is present and in hande Secondly it is to bee noted that suche a worde is propounded by Moses wherein wee haue firme and sure trust of saluation This is the worde of faith Iustly doth Paule take that for the doctrine of the lawe doth not pacyfie and quiet the conscience neyther doeth it minister vnto the conscience those thinges wherewith it ought to bee content Yet in the meane whyle hee excludeth not the other partes of the worde no not the precepts of the lawe but his mynde is to put downe remission of sinnes for righteousnesse and that without suche exact obedyence as the lawe requireth Therefore the worde of the gospell wherein wee are not commaunded to merite righteousnesse by workes but to imbrace it by faith being freely offered sufficeth to pacifie mens consciences and establish their saluation And the worde of faith by the figure Metonymia is put for the worde of promise that is for the gospel because it hath a relation with faith For the contrarietie whereby the law is discerned from the gospell muste bee vnderstood And out of this note of distinction we gather as the lawe requireth workes so the gospell requireth nothing els but that men bring faith to receiue the grace of God This parcell whiche wee preache is therefore added least any shoulde suspect Paule to dissent from Moses For hee testifieth that in the ministerie of the Gospell hee agreeth with Moses seeing he also did not place our felicitie any other where then in the free promise of Gods grace 9 So that if thou confesse This also is rather an allusion then a proper and naturall interpretation For it is like that Moses by the figure Synecdoche did vse the worde mouth Synecdoche is when by one thing another is vnderstood for face or countenance But it was not vnseemely for the Apostle to allude vnto the worde mouth to this sense when the Lorde publisheth his worde before our face assuredly hee calleth vs vnto the confession thereof For wheresoeuer the woorde of the Lorde is there it ought to fructifie and the fruite is the confession of the mouth Whereas hee putteth confession before faith it is the figure Anastrophe very vsuall in the Scriptures For the order had beene better Anastrophe is an inuersion of wordes when that is first should be last c. if faith of the hearte being put in the first place confessioÌ„ of the mouth which proceedeth thence had beene added And he doth confesse the Lorde Iesus aright who adorneth him with his vertue acknowledging him to bee such one as hee is giuen of the father and described in the Gospell And whereas resurrection onely is named wee must not so take it as though his death were in no place but because Christ by rysing again made vp our saluation For albeit our redemption and satisfaction was accomplished by his death by the which we are reconciled vnto God yet the victorie
shineth so euidently Psalme 19.5 as that they may bee sayde to haue their certayne tongue to declare the vertues of God This place of Paule hath caused the auncient writers to expounde that whole Psalme allegorically whose steppes the posteritie hath also followed So that without contradiction or controuersie the sonne compared to a bridegrome going out of his chamber was Christians the Apostles were vnderstood by the heauens They who were more religious and behaued them selues more modestly in the interpretation of the scripture do think that it was properly spoken of the building frame of the heauens and that Paule did transferre it to the Apostles by way of allusion But because I finde that the seruants of God handled the scriptures euery where with more reuerence Allusion is wheÌ„ we in respect the saying or writing of another that we also borrow some words thence or els touch them in our own words and that they wauered not hither and thither so licenciously I cannot be perswaded that Paul abused this place in such sort Therefore I take this his allegation in the proper naturall sence or meaning of the prophet so that the argument may be this namely that God hath made his dietie manifest to the Gentiles euen froÌ„ the beginning of the world albeit not by the preaching of meÌ„ yet by the testimonie of his creatures For although the Gospel was not theÌ„ hard of among them yet notwithstanding the whole frame and workmanship of heauen earth did speake did glorifie their authour by their preaching It appeareth therefore that God euen at the time wherin he contayned kept the grace of his couenant with in the people of Israel did not withdraw his knowledge in such sort from the Gentiles but that hee did alway shewe them some sparke and light thereof In deede he made him selfe more neerely knowne and manifeste to his chosen people so that the Iewes might be worthily compared to domesticall hearers whoÌ„ he taught familiarly by his holy mouth Notwithstanding because he did also speake vnto the Gentiles a far off by the voice of the heaueÌ„s by this preaÌ„ble or foresigh the shewed that he would al so make himself known at the length to the Gentiles And yet I knowe not why the greek interpreter hath translated the hebrew word kauam phâ—hoggon a sounde For the hebrewe worde signinifieth a line sometime in building and sometime in wryting But concerning this present plans seeing it is sure that the same thing is repeated twise it seemeth vnto me that the heauens are brought in declaring both by writing speech the power of God to all mankind For by the word going forth the Prophet doth admonish vs that that doctrin whereof the heauens are the preachers and publishers is not shutte vp within the narrowe and straight compasse of one land or region but doeth sounde out into the vttermost partes or quarters of the world 19 But I demaunde hath not Israel knowne c. This obiection of the contrary part is taken from the comparison of the lesser and greater Paul hath reasoned that the Gentiles are not to be debarred and excluded from the knowledge of God seeing that God from the beginning albeit obscurely and by shadowes hath manifested himselfe vnto them or at the least hath giuen them some taste of his trueth What then shall wee say of Israell who was lightened with a farre other light of doctrine For howe commeth it to passe that prophane men and such as were strangers shoulde runne to the light beeing shewed them a farre off but the holy stocke of Abraham shoulde refuse the light being familiarly and playnely seene For wee must alway reteyne that distinction what nation is so renowned or famous that it hath their Gods approching so neere vnto them Deut. 4.8 as thy God at this day commeth neere to thee Therefore it is not from the purpose and impertinent to the matter to aske this question why the knowledge of God did not consequently ensue and followe the doctrine of the lawe with which Israel was indewed First Moses saith c. By the testimonie of Moses hee prooueth that if God shoulde prefer the Gentiles before the Iewes yet there were no absurditie therein The place is taken out of that famous Canticle in Deuteronomie Deut. 32..21 where God vpbrayding the Iewes with their vnfaythfulnesse doeth denounce and threaten this vengeance agaynst them namely that hee will prouoke them to emulation by taking the Gentiles into his couenant because that they were reuolted and fallen away to false gods You haue sayth hee dispised reiected mee transferred giuen my right honor to Idols and I to be reuenged of this iniurie in like maner will bring the Gentiles into your place and will translate that vnto them which hitherto I haue giuen vnto you And that coulde not bee done without the denouncing of the Iewes For heere vpon sprang the emulation of which Moses maketh mention that God did appoint or take to him selfe a nation whiche were no natioÌ„ did raise vp a new people of nothing who should possesse the place froÌ„ whence the Iewes were cast remoued euen as they the true God being forsaken did giue ouer them selues to Idols And although at the comming of Christ they were not fallen to that grosse and exernall Idolatrie it maketh nothing for their excuse seeing they had prophaned the whole worship of God by their inuentioÌ„s yea at the last they denied God the father reueyled vnto them in his onely begotten sonne Christ which is the highest and extreamest kinde of impietie Marke that these words a foolishe nation and no nation are the same in effect because without the hope of eternall life there is no essence or being of man properly Finally the beginning and originall of life proceedeth from the light of fayth Therefore the spirituall essence or being proceedeth from newe creation in whiche sence Paule calleth the faythfull the worke of God by the which they are regenerate by his spirite and reformed to his owne image or likenesse Nowe by this worde foolishe wee gather all thinges to be meere vanitie in which men bee wise without the woorde of GOD. 20 But Esaias is bolde and sayeth Because this prophesie is somewhat more playne and cleare to the intent hee might procure greater attention hee foresheweth that it is full of boldenesse as if hee shoulde say the prophete did not speake figuratiuely or doubtingly but in playne and euident woordes did auouch the calling of the Gentiles And that which Paule by inserting or interposing of a fewe wordes hath seperated in this place is to be founde ioyntly together in the Prophete Esai Esai 65.12 where the Lorde denounceth that the time shall come wherein hee will translate his grace to the Gentiles and presently hee addeth the reason namely that he was wearie of the contumacie and rebellion of Israel which now by ouer long continuance was become
Prieste in the ministerie of the Gospell who offereth in sacrifice the people which he winneth vnto God and in this maner hee worketh or laboureth in the sacred mysteries of the Gospell And this assuredly is the priesthoode of a Christian Pastor by bringing men into the obedience of the Gospel to offer them as it were in sacrifice vnto God and not as the Papists haue hitherto proudly bragged by the offering vp of Christ to reconcile men vnto God Neither yet doth he here simply cal ecclesiastical pastors priests as by a perpetuall title but Paul going about to commend the dignitie and efficacie of the ministerie by occasion hath vsed this metaphore Let this therefore bee the ende vnto the preachers of the Gospel in their function namely to offer vnto God the soules of men being purified by fayth That which Erasmus afterwarde put downe by the way of correction namely sacrificing the Gospell is not onely improper but also doth darken the sence For the Gospell is rather like a swoorde wherewith the minister sacrificeth men vnto God for offerings Hee addeth that such oblations are acceptable vnto God which maketh not onely to the comnendation of the ministerie but also to the singuler comfort of them who yeelde them selues to be consecrated Nowe as the olde sacrifices were dedicated to God by externall sanctifications and washings so also these oblations are consecrated to the Lord by the spirite of sanctification by the vertue of whose power inwardly working they are seperated from this worlde For although the puritie of the soule doth arise from the faith of the worde yet because the voice of man by it selfe is vneffectuall and dead the office of purifiyng is truely and properly giuen to the spirite 17 I haue therefore wherein to glory by Christe Iesus in those things which apperteine vnto God 18 For I dare not speake any thing of those things which Christ hath not wrought by mee into the obedience of the Gentiles in worde and deede 19 In the power of signes and wonders in the power of the spirite of God so that from Hierusalem and all the coastes rounde about vnto Illyricum I haue caused the Gospell of Christ to abound 20 Yea so I enforced my selfe to preach the Gospell not where Christ was named least I should build on another maÌ„s foundation 21 But as it is written to whome hee was not spoken of they shall see and they which harde not shall vnderstande 17 I haue therefore After hee had in a generall sorte commended his calling that the Romanes might knowe hee was a true and vndoubted Apostle of Christ nowe hee addeth testimonies whereby hee prooueth that hee did not onely take vpon him the office of an Apostle being laide vppon him by the ordinaunce of God but also did notablie adorne the same And also he putteth in mind of his fidelitie which hee performed in discharging that function For it is too small purpose that wee are ordeyned vnlesse wee answere our calling and discharge our duetie Neyther doeth hee that with a desire to get glorie but because nothing was to bee omitted which might procure grace and authoritie to his doctrine with the Romanes Therefore he glorieth in God not in him selfe because he respecteth nothing els then that God might be truely praysed And whereas hee speaketh onely negatiuely it is verily a signe of modestie but it serueth to winne credite vnto those thinges whiche he goeth about to maintayne as if he sayde the trueth it self doeth minister vnto me so much matter of glorie that I neede not to seek for false and forrain prayses I am content with true prayses Perhappes also his meaning was to preuent sinister reports which hee knewe to bee scattered abroade by euill persons and therefore he foresheweth that hee will not speake but of things well knowen â—8 Into the obedience of the Gentiles This parcell noteth what his purpose is namely that hee might make his ministerie to be esteemed of with the Romanes least his doctrine should be without profite By the signes therefore he sheweth that God by the presence of his power did giue testimony to his preaching and in a manner did seale his Apostleshippe so that nowe none ought to doubt but hee was ordeined and sent of the Lorde The signes are woorde woorke and miracles whereby appeareth that the name woorke conteyneth more then myracles At length hee concludeth in the power of the spirite whereby hee signifieth that these coulde not bee done but by the spyrit To be briefe hee affirmeth that as well in teaching as doing he had a power vertue in preaching Christ wherein the woonderfull power of God appeared secondly he sayeth myracles were added which were as seales for the surer knowledge of that thing First hee putteth woorde and worke then hee expressethe one kinde namely the power of working myracles So also it is taken with Luke Luke 24.19 where hee saith Christe was mightie in worde and deede Also with Iohn where Christ himselfe sendeth the Iewes vnto his works Iohn 5.36 where they might haue testimonie of his Dietie Neither doth he simply name myracles but doth adorn them with two tytles And whereas hee saith The power of signes and wonders Acts. 2.23 Peter in the Actes hath vertues and signes and wonders And surely they are testimonies of Gods power to awake men that beeing astonied at the power of God they might wonder at hym and also worship him neither are they without signification but they stirre vs vp to vnderstande somewhat of GOD. The true vse of miracles This is a notable place of the vse of myracles nemely that they shoulde get vnto God amongst men reuerence and obedince So thou readest in Marke Mar. 16.20 Act. 14.3 that the Lord confirmed his doctrine by myracles that followed So Luke saith that the Lorde gaue testimonie to the worde of his grace by myracles It is manifest therefore that those myracles whiche seeke the glory of creatures and not of God which bring credite vnto lies and not vnto the worde of God are of the diuell I referre the power of the spirite of God which he hath put in the thirde place vnto them both 19 That from Hierusalem euen vnto Illyricum He addeth also a testimonie frome the effect because that successe which did followe his preaching did passe all mans strength For who could gather so many Churches vnto Christe vnlesse he were holpen by the power of God From Ierusalem vnto Illyricum quoth hee I haue spread abroade the Gospel neither haue I done that by a directe course hasting vnto the end but euery where about going through all those regions are betweene But the verbe Pepleromenai whiche according to some wee haue translated to fill doeth signfie to make perfecte and supplye that is wanting Whereuppon Pleroma is called of the Grecians as well perfection as a supplement or fulfilling I doe willingly expounde it thus that hee dispersed the preaching of the Gospell as
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.