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
farre forth as it obteineth for vs the grace of God Neither doeth he onely pronounce God the giuer of righteousnesse but also condemneth vs of vnrighteousnes that the liberality of God might helpe our necessity To be briefe Faith adorneth vs with the righteousnes of Christ which it beggeth of God none shall come vnto the righteousnesse of faith but he that is a sinner in himselfe For this circumlocution is to be applied vnto the circumstaunce of the place that faith doth adorne vs with the righteousnesse of another which righteousnes it beggeth of God And here agayne God is saide to iustifie vs whiles he doth freely pardon vs being sinners and doth loue vs with whom he might iustly be angrye namely whiles by his mercy he doth away our vnrighteousnes 6 Euen as Dauid declareth the blessednesse of man vnto whom God imputeth righteousnes without works saying 7 Blessed are they whose iniquities are forgiuen whose sinnes are couered 8 Blessed is the man to whom the Lorde imputeth not sinne 6 As Dauid c. Here wee may see they doe but cauil which woulde hemme in the woorkes of the lawe with in the compasse of ceremonies Seing he now calleth them simply and without any additiō works As works are here taken indefinitely for all workes so in the whole disputation which he called before the works of the law If no man can deny but a simple vnlimited speeche suche as we haue now in hand is indifferently to be vnderstood of euery woorke the same must alway hold in the whole disputation For there is nothinge lesse reasonable then to take the power or force of iustification away from ceremonies onely seeing Paule doeth indefinitely exclude workes Heereunto apperteyneth the contrary member that God doeth iustifie men by not imputing their sinne In whiche woordes also wee are taught that righteousnesse with Paule is nothing els then the remission of sinnes Lastly that this remission is free because it is imputed without woorkes which the verie name of remission sheweth For that creditoure or lendour whiche is paide doeth not remitte but hee which willingly of meere liberalitie doeth cancell or rase out the debte Away nowe with those teach vs to redeeme pardon of our sinnes by satisfactions from which remission of sinnes Paule fetcheth an argument to establishe the free gift of righteousnes For howe is it possible they shoulde agree with Paule they say by woorkes wee must satisfie the iustice of God that wee may obtayne pardon of our sinnes On the contrary Paule reasoneth that the righteousnesse of fayth is free and without workes because it dependeth vpon the remission of sinnes This were vndoubtedly a false argument if in the remission of sinnes there were any regarde or respect vnto woorkes at all In like sort by the same wordes of the prophete the follie of the Schole men is refuted touching halfe remission They babble that the fault being remitted the punishment is reteined of God but the Prophete he crieth that our sinnes are not onely couered that is taken awaye in the sight of God but also hee addeth they are not imputed How shall God take punishment of those sinnes hee doth not impute therefore there remaineth sound vnto vs God forgiueth not onely the fault but also the punishment this most excellēt sentence he is iustified by faith who is purged or clensed before God by the free remission of his sinnes Moreouer hence may be gathered the perpetuall continuance of free righteousnes or iustification through the whole life For when Dauid being weried with the continuall sting of his conscience burst foorth into this saying he spake surely by his owne experience And now also he had serued God many yeeres Therfore after great proceedings or goings forward at the lēgth he proued it by experience true that all they are miserable which are cited before the iudgement state of God crying out there is none other way to obteine blessednes then if the Lorde receiue vs into fauour by not imputing our sinnes Whereby the imagination of those is verye well refuted which dreame that the righteousnesse of faith is but the entrance so that the faithfull by woorkes retayne the possession of righteousnes Righteousnes not only begun but also continued by faith which righteousnes they did not obteyne by any merites Where as some times workes are saide to be imputed vnto righteousnes and also other beatitudes are reckoned that doth nothing preiudice the sentence of Paul The psal .. 106.30 Psa 106.30 saith it was imputed for righteousnes vnto Phinees the priest of the Lorde that in taking punishment vpon the adulterer and the harlot hee tooke away the reproche of Israell In deede we heare in this place howe a man did a good woorke but wee knowe a man is not iustified for one deede For there is required a perfect and most absolute obedience as the promise saith He that shall doe these shall liue in them Leuit. 18.5 Howe then is this punishment of Phinees imputed vnto him for rigteousnesse surely it must needes bee he was iustified before by the grace of God For they which haue put on the righteousnes of Christ haue God not onely fauourable to them selues How righteousnes is sometime giuen vnto workes but also to their woorkes whose spots moles are couered with the puritie of Christ that they come not into iudgement whereby workes being infected with no corruptions are counted iust and that no woorke of man can any otherwise then by this fauour please God it is euident And if the righteousnes of faith be the onely cause why our works are counted iust see then how sottishly they reason because righteousnes is giuen to workes it is not of faith onely But I oppose an inuincible argument against them namely that all works are condemned for vnrighteous except a man be iustified by sole faith The like is to be vnderstood of blessednes they are denounced blessed which feare the Lord Psal 128.1 Psal 1.2 and walke in his wayes Which meditate in his law day and night but because no man doth that in such perfection as were meete that the commaundement of God might be fully satisfied al such blessednes is voide of none effect vntill that we being purified and clensed by the remission of sinnes be made blessed and so are made capable of that blessednes which the Lord promiseth for his seruants for the studie of the Lawe and good workes Therefore both righteousnesse of workes is an effect of the righteousnesse of fayth and the blessednesse commeth of workes an effect of the blessednes with cōsisteth in the remission of sinnes If the cause neither ought neither can be destroyed of his effect they goe ill fauouredly to woorke if any goe about to ouerthrowe the righteousnesse of fayth by workes But why may not a man will some say by those testimonies contend to proue a man to bee iustified and also made blessed through woorkes
Obiection for the woordes of the Scripture say no more that a man is iustified by faith and made blessed by the mercie of God then by workes Verily here as well the order of causes as the dispensation of the grace of God is to bee considered Answere For because what so euer is spoken either of the righteousnes or blessednes of workes it taketh no place vnles this sole righteousnes of faith goe before and onely fulfill all partes this must be reared vp and established that the other as fruite from a tree may growe and come forth of it 9 Came this blessednesse then vpon the circumcision only or vpon the vncircumcision also for wee say that faith was imputed vnto Abraham for righteousnes 10 Howe was it then imputed when he was circumcised or vncircumcised not when he was circumcised but whē he was vncircumcised Because there is mention made of circumcision and vncircumcision onely some foolishly gather there is nothing els in question then that righteousnesse is not obtayned by the ceremonies of the lawe But wee are to note with what sorte of men Paul hath to deale For wee knowe that hypocrites whiles in generall they boast their meritorious workes yet they pretende a colour in externall workes The Iewes also which thorowe the grosse abuse of the lawe were alienated from true and perfect righteousnesse had their peculier reason Paul saide no man is blessed but he whom God by his free mercie reconcileth to himself whereby it foloweth all they are cursed whose works come into iudgement Now this principle is holden that mē are not iustified by their worthines but by the mercy of God But yet that is not inough except remission of sinnes go before al works of the which circumcision is the first whereby the people of the Iewes were ingraffed into the obedience of God Wherefore hee goeth on in shewing that also Wee are alwayes to beare this one thing in minde that circumcision is reckoned here as the inceptiue worke if I may so terme it of the legall righteousnesse How the Iewes gloried in circumcision For the Iewes did not glorie in it as in the pledge or seale of the grace of God but as in a meritorious obseruation or keeping of the lawe Therefore they preferred themselues before others as though they were more excellent then others in the sight of God Nowe wee see the controuersie is not of one rite but vnder one kind are all the workes of the lawe that is all workes to the which wages can be due comprehended And for this cause chiefly is circumcision named because it was the foundation of legall righteousnesse But Paul disputeth from the contrary if the righteousnesse of Abraham bee the remission of sinnes which he bodily taketh for a thing granted and the same remission of sinnes came vnto Abraham before circumcision then it followeth the remission of sinnes was not giuen in regard of merites going before Thou seest it is an argument drawē from the order of the causes and the effects For the cause is euer before his effecte But righteousnesse was in Abraham before circumcision 11 After hee receiued the signe of circumcision the seale of the righteousnesse of faith whiche was in the vncircumcision that hee might bee the father of all them doe beeleeue by vncircumcision wherein righteousnesse is also imputed vnto them 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also that walk in the steppes of the faith of our father Abraham which he had when he was vncircumcised 11 After hee receiued the signe By the way of anticipation or preuenting hee declareth Though circumcision iustified not yet was it not in vaine that though circumcision iustified not yet was it not in vayne or superfluous seeing it had another and the same a very excellent vse namely whose office was to seale the righteousnes of faith as it were to make it sure And yet in the meane while frō the ende it self he insinuateth vnto vs that it is not the cause of righteousnesse For it tendeth vnto the confirmation of the righteousnesse of fayth yea and of that verily which was had in vncircumcision therefore it derogateth or taketh nothing from it Moreouer heere wee haue a notable place concerning the common vse of Sacramentes The common vse of Sacramentes for they are as Paule witnesseth seales whereby both the promises of GOD are after a sort sealed in our heartes and the certitude of the grace of GOD established And although they profite nothing by them selues yet GOD who woulde haue them to bee instrumentes of his grace doeth make that they wante not a secrete grace and profite in the electe And although they are vnto the reprobate only dead vnprofitable figures yet they alwaies retaine their vertue nature for albeit our incredulitie depriue vs of their effecte yet it shaketh not neither extinguisheth the trueth of God Wherefore let vs stande sure that the holy Sacramentes are testimonies wherewithall God sealeth his grace in our heartes Touching the Sacramente of circumcision this is to bee saide in particular therein was a twofoulde grace represented GOD promised to Abraham a blessed seede wherein both hee and all the worlde should hope for health Heerevpon depended that promise I will bee thy GOD. Gen. 17.7 Therefore the free reconciliation in GOD was included in that signe and the analogie or proportion serued that the faithfull might respect the promised seede Againe God required integritie and holinesse of life by the Sacrament hee declared howe it might bee come vnto namely if in man that bee cutte off whatsoeuer commeth of the fleshe because the whole nature of man is corrupted By the externall signe therefore hee admonished Abraham that he shoulde spiritually circumcise the corruption of his flesh wherevnto also Moses alluded Deut. 10.16 And that he might shewe it was not the woorke of man but of God hee wold haue tender infants circumcised who for want of yeres cold not as yet execute that commaundement For that spirituall circumcision is an effect or worke of the celestiall power Moses hath spoken as you haue in Deut Deut. 30.6 The Lorde shall circumcise thy heart The Prophetes also afterwarde declared the verie same more clearely Finally as at this day baptisme so in olde time circumcision consisted of two partes namely that therein was testified as well newnesse of life As circumcisiō in old time so baptisme at this day is a signe of a twofold grace namely of the remission of sinnes and sanctification as the remission of sinnes but where as in the person of Abraham circumcision was after righteousnesse that houldeth not alwaye in the Sacraments as it appeareth in Isaac and his posterite but GOD woulde once at the beginning shewe foorth such an example least any shoulde tye saluation vnto the externall signes That hee might bee the father Note howe the circumcision of Abraham confirmeth
doeth withall put this boldnes in our hearts that wee dare cal God our father And surely seeing it is the confidence of heart only that openeth our mouth When God is rightly prayed vnto except the spirite gaue testimonie to our hearts of the fatherly loue of God our tongues woulde bee dombe to vtter any prayers For that principle is alway to be holden God is not otherwise rightly prayed vnto vnles as in mouth we call him father so wee bee surely perswaded in our heartes that he is such one Whereunto the other also answereth namely that our fayth is not otherwise prooued then by the inuocation of God And therefore not without cause Paul calling vs vnto this proofe sheweth that then it appeareth howe seriously euery one beleeueth when they who haue imbraced the promise of grace exercise them selues in prayers And here those toyes of Sophisters touching morall coniecture are notablie refuted whiche is nothing els but vncertaynetie and doubtfulnesse of minde yea rather wandering and errour And also their obiection is answered where they demaunde howe a man may bee assured of the will of God Whence the certainetie of saluation proceedeth But this certaintie proceedeth not from mans brayne but is the testimonie of the spirite of God as hee handleth more at large in his former Epistle to the Corinthians whence also the fuller exposition of this place is to be gathered Therfore this sentence standeth sure that none can bee called the sonne of God who doeth not acknowledge him selfe to bee such one which knowledge is called science of Iohn to shew fourth the certaynetie thereof 1. Ioh. 5.19 17 If wee be children By an argument taken from that is annexed or from the consequent hee prooueth that saluation standeth herein if wee haue God for our father The inheritaunce is ordeined for the sonnes seeing then God hath adopted vs to himselfe for sonnes hee hath also ordeyned the inheritaunce for vs. Secondly hee sheweth what kinde of inheritaunce that is namely celestiall and therefore incorruptible and eternall such as was manifested in Christ By which manifestation both all vncertainetie is taken away and also the excellencie of the inheritaunce is commended which wee participate with the onely begotten sonne of God Albeit the purpose of Paule is as shortly after it shall better appeare highly to aduaunce the inheritaunce promised vnto vs that wee contenting our selues with it might manfully dispise the allurementes of the worlde and patiently beare what so euer troubles happen vnto vs in the worlde If so be that we suffer with him There are diuers interpretations of this place but I like this sence aboue all others Wee are the fellowe heires of Christ so that wee followe him the same way hee went vnto that inheritaunce And so where as he made mention of Christ his meaning is as it were by these degrees to passe vnto this cohortation the inheritaunce of God is therefore ours because by his grace wee are adopted to be his sonnes and least it should be doubtfull the possession thereof is alreadie deliuered vnto Christ whose partakers wee are made By passions sufferings the Lords ministreth vnto vs saluation thorow his free mercie And Christ came vnto it by the crosse therefore we must goe vnto it the same way Neither is that to bee feared which some stande in awe of least by this Paule did ascribe the cause of eternall glory to our laboures for this kinde of speech is not vnusuall in the scriptures but rather hee declareth the order which the Lorde followeth in ministring saluation vnto vs then the cause For before hee had sufficiently defended the free mercie of God against the merites of workes nowe whiles hee exhorteth vs vnto patience hee disputeth not whence saluation commeth to vs but howe the Lorde gouerneth his 18 For verely I thinke Although they doe not altogether amisse who take this by the way of correction yet I had rather referre it to the amplifying of the cohortation in steede of a preoccupation to this sence it ought not to bee grieuous vnto vs if wee must come vnto the celestialll glory by diuers afflictions seeing if they be compared with the greatnes of this glory they are nothing Hee hath put glorie to come Glory to come put for eternall glory for eternall glory as hee calleth those afflictions of the worlde whiche passe away suddainely Hereby it appeareth this place was ill vnderstoode of the schoolemen whence they haue gathered their destinction of congruo and condigno Neither doeth the Apostle compare the dignitie of them both but onely mitigateth the bitternesse of the crosse by the comparison of the greatnesse of glory and that to confirme the mindes of the faythfull in patience 19 For the feruent expectation of the creature expecteth for the reuelation of the sonnes of God 20 For the creature is subiect to vanitie not of it owne will but for him who hath made it subiecte in hope 21 Because the creature also shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of God also 22 For wee knowe that euery creature groneth with vs also and trauayleth in paine together vnto this present 19 For the feruent He teacheth that wee haue an example of the patience hee exhorteth vnto euen in the very dumbe creatures For to let passe the varietie of exposicions I vnderstande this place thus that there is no element neyther any part of the worlde which not being as it were touched with the feeling of the present euill intendeth not vpon the hope of the resurrection And he putteth downe two thinges namely that all creatures trauayle and yet are susteyned by hope Whereby also it appeareth how great the price of eternall glory is that it can prouoke draw al things into desire of it Furthermore this speech expectation expecteth although it be somewhat strange yet it hath a most conuenient sence for he signifieth thereby that the creatures being plunged in great anxietie and hanging in suspence with great desire do expect that day whiche shall openly declare the glory of the sonnes of God What is ment by the reuelatiō of the sonnes of God 1. Iohn 3.2 He calleth that the reuelation of the sonnes of God when we shall bee like vnto God as Iohn sayth for although we knowe we are his sonnes yet it hath not appeared And I haue kept the wordes of Paule because the translation of Erasmus seemeth vnto mee bolder then were meete namely vntill the sonnes of God bee manifest and yet it doeth not sufficiently expresse the mind of the Apostle For his meaning is not that the sonnes of God shal be manifested in the last day but then it shall appeare howe happie and blessed their estate is when they hauing put off corruption shal put on celestiall glory For he therefore attributed hope vnto the creatures that want sence that the faithfull might open their eyes to beholde the inuisible life
and horrible confusion doeth thrust it selfe in all abroade yet the saluation of manie abydeth shut vp vnder the seale of GOD. But least any vnder this pretence should cocker their slouthfulnes as many doe seeke lurking places for their vices from the secrete preseruatiō of God we must marke agayne Who are saue◠that they are said to be saued who abide soūd vndefiled in the faith of God And also the circumstance of iudgemēt is to bee noted namely that those are they abyde safe who haue not so muche as by outwarde dissimulation prostrated their bodies to the woorshippe of Idols For he doeth not only giue vnto them the puritie of mynde but also that they haue kepte their bodies vndefiled from all vncleannesse of superstition 5 Euen so then at this present time He applyeth the example vnto his time and to the end he might make al things like he calleth them a remnant namely in comparison of that greate number whose eyes were set vpon vngodlinesse Although together alluding vnto that testimonie of Esay he alleadged before he sheweth that yet in a miserable and confused desolation the faith of God shined because there remayned some remnant And that he might confirme that more surely he doeth precisely cāll those remnauntes who being left by the grace of God doe testifie that the election of God is immoueable as the Lorde saide to Elias when the whole people was fallen to Idolatrie that he had reserued those seuen thousand Whereby is gathered that through his benefite they were preserued frō perishing Neither doth he simply preach grace but now also he calleth vs vnto election that we might learne reuerently to depend vppon the secrete counsell of God One proposition therefore is that but a few are saued in comparison of the great number of them take vnto themselues the name of the people of God Another that those are saued whom he hath chosen without respect of merite For election of grace after the Hebrue manner is put for free election 6 If by grace now then not of workes This is an amplification taken from the comparing of contraries for suche is the case betweene the grace of God and the merite of workes that he which mainteyneth the one ouerthroweth the other Againe if no consideration of workes can be admitted in election which doth not obscure the free goodnes of God which he would haue so greatly commended vnto vs therein let those phrensie persons which make the dignitie which God foresaw in vs the cause of election see what they will answeare vnto Paule For whither you shall giue place vnto workes to come or past this sentence of Paule will alway crye out against you whiche sayth that grace leaueth no place for woorkes Paule doth not here dispute onely of our reconciliation with God neither of the meanes or next causes of our saluation but he ascendeth higher namely why God before the world was made some being reiected did onely choose other some And he denieth that God was brought hereunto by any other cause then his meere pleasure Looke howe much is giuen vnto workes in iustification so much is taken from grace For if any place be giuen vnto workes so much he proueth to bee taken from grace Whereby it followeth that the foreknowledge of workes is wickedly mixed with election For if God haue chosen some reiected other some as he foreknew them to be worthy or vnworthy of saluation now the merite or wages of works being put downe the sole grace of God shall not raigne but shall onely be in halfe parte cause of election For as Paule reasoned before in the iustification of Abraham where wage is payde there grace is not freely giuen so nowe he taketh an argument from the same fountaine if works come in to be a cause when God adopteth a certayne number of men vnto saluation then wage is due and therefore it is not a free benefite And although he speake here of election yet because it is a general reason which Paule vseth heere it ought to bee extended vnto the whole cause of our saluation that we might knowe it is so often sayde there is no merite of workes as our saluation is attributed to the grace of God or rather that we might beleeue the righteousnes of works is so often brought to nothing as grace is named 7 What then Israel hath not obtayned that he sought but the election hath obtained it the rest haue beene blynded 8 As it is written God hath geuen them the spirit of slumber eyes that they should not see and eares that they shoulde not heare vnto this day 9 And Dauid saith let their table be made a snare and a net and a stumbling blocke euen for a recompence vnto them 10 Let their eyes be darkened that they see not and bow downe their backe alway 7 What then Because he was occupied here in a harde question he maketh a demand as though he doubted Yet by this kind of doubting he goeth about to make the answere which followeth more certaine for he insinuateth that no other cā be giuen And that is namely that Israel in seeking saluation laboured in vaine because he wēt about it by a preposterous study Although he make here no mention of the cause yet seeing he had expressed it before assuredly he woulde also haue it vnderstood in this place For his wordes are as much as if he said now it ought not to seeme straunge that Israel in striuing vnto righteousnesse hath profited nothing And thence is that brought to passe whiche he addeth straightwaies of election For if Israel hath obteined nothing by merite what haue others obteyned whose cause or condition was no better Whence commeth so great difference amongst equals Here who doth not see it is election only which maketh the difference And the signification of this word is doubtful For it seemeth vnto some to be taken collectiuely for the elect Election put for the elect themselues that the partes of the contrarietie may agree among themselues whose sentence I dislike not so that also they graunt vnto me that there is somewhat more in this worde then if he had saide the elect namely that he might inferre howe there was none other cause of obteyning then election as if he said not they who labour trusting to their merits but they whose saluation dependeth vppon the free election of God for he doth precisely compare that remnant whiche was saued by the grace of God with all Israel or the whole bodie of the people Whereby it followeth that the cause of saluation resteth not in men but in the meere good pleasure of God The rest haue beene blinded As the elect onely are deliuered from perishing by the grace of God so who so are not elected must needes remaine in blindnes For this is the meaning of Paul that touching the reprobate the beginning of ruine and condemnation is hence that they are forsaken of God The testimonies
testamēt is made manifest where besides the forgetting of sin the holy spirite is promised In the 7. Chapter he entreth into a most necessary disputatiō of the vse of the lawe whiche hee had lightly by the waye touched before giuing a reason why wee are loosed from the law because that by it self it had no power but vnto condemnation And least this should turne to the reproch of the law he doth mightily cleare the lawe from all reproches For he sheweth that through our fault it came to passe that the lawe which was giuen for life was made the matter of death Declaring also howe sinne is encreased by it From hence hee passeth to the description of the fight between the spirite and the flesh which fight the children of God feele in themselues so long as they are shut within the prison of this mortall body for they beare the reliques of concupiscence wherby they are continually drawen partly from the obedience of the law The eight chapter is full of consolations least the consciences of the faythfull being feared with that disobedience which he reprooued before or rather imperfect obedience should be ouerthrowne But least that the wicked should take occasiō herby to flatter thēselues first he sheweth that this benefit doth not appertein vnto any but vnto the regenerate in whō the spirit of God liueth is of force Therefore he vnfoldeth two things the first that all those which are graffed into the Lord Christ by his spirit are freed frō the danger feare of condemnation howsoeuer they are yet laden with sinnes Secondly that they which yet remain in the flesh without the spirit of sanctification are not partakers of this so great a benefit thē afterward he declareth howe great the certainetie of our trust is seeing the spirit of God by his testimony doth driue away all douting and wauering Moreouer by an anticipation or preuenting he sheweth that the assurance of eternall life cānot be interrupted or disturbed through the presēt miseries whereunto for the time of this mortall life we are subiect but rather by such exercises our saluation is furthered vnto the excellencie whereof if all the present miseries bee compared they are nothing This thing he confirmeth by the example of Christ Who as he is the first begotten obteining the principalitie in the house of God so he is the first paterne whereunto we ought all of vs to be conformed And therfore as vnto a thing most safe and sure hee addeth a notable triumphe wherein he triumpheth couragiously against the power and engines of Satan And for as much as many were greatly mooued when they sawe the Iewes which were the principall keepers and heires of the couenat to dispise Christ for thereby they gathered that eyther the couenant was translated from the posteritie of Abraham whiche contemned the keeping of the couenant or els this was not the promised Sauiour whiche prouided not better for the people of the Iewes he beginneth to meet with this obiection in the entrāce into the nienth chapter Hauing therefore first of all testified his goodwill towardes his countreymen the Iewes that they might not think hee spake any thing of malice and also hauing mentioned those ornaments whereby they excelled others he descendeth easily to the taking away of that offence which did arise of their cecitie or blindnes And deuideth the sonnes of Abraham into two sortes that he might declare how that all those which are borne of him according to the fleshe are not to bee reckoned in his seed to participate the grace of the couenant And on the contrary those which are not borne of his seed to be counted for sonnes if they be ingraffed by faith Wherof he proposeth an example in Iacob and Esau Therefore he calleth vs here vnto the election of God vpon the which this whole matter must necessarily consist and depend Againe seeing this election leaneth only vpon the mercie of God in vayne is the cause thereof sought for in the worthines of men Reprobation is contrary which notwithstanding it is most iust yet is there no cause aboue the will of God About the end of the chapter hee declareth by the testimonies of the Prophetes both the calling of the Gentiles and also the reprobation of the Iewes In the tenth chapter hauing begunne agayne with the testification of his good will towards the Iewes he sheweth that the vaine trust of workes was the cause of their ruine And least they shoulde pretende excuse by the lawe hee preuenteth that declaring howe by the lawe wee are also led as it were by the hande vnto the righteousnesse of faith Adding that this righteousnesse through the bountifulnesse of God is indifferently offered vnto all nations but yet to be apprehended of those onely whom God hath lightened with his speciall grace And whereas moe Gentiles then Iewes are partakers of that blessing he sheweth that that also was forespoken of by Moses and Esai The one whereof prophesied playnely of the calling of the Gentiles and the other of the hardening of the Iewes Here yet remayned a questiō whither the couenant of god put not some difference between the seede of Abraham other nations Whiles he goeth about to satisfie this question first he admonisheth that the worke of God is not to be boūd vnto the sight of the eye seeing many times the elect passe our vnderstanding Euen as in olde tyme Elias was deceiued who thought that religion was vtterly perished among the Israelites when as yet there were seuen thousande aliue Secondly that we are not to be troubled with the multitude of vnbeleeuers whiche wee see abhorre the Gospel At the length hee affirmeth that the couenant of God abideth yea euen in the posteritie of Abraham according to the fleshe but yet in those whom God according to his free election hath predestinated Then he conuerteth his talk vnto the Gentiles least they growing too proude through their adoption shoulde lift vp themselues against the Iewes as reprobates when in the meane time they excell thē in nothing but in the fauourable acceptation of the Lorde which ought rather to bee vnto them a cause of humilitie And the same also is not vtterly departed from the seede of Abraham for the Iewes at the length by the fayth of the Gentiles shall bee prouoked vnto emulation that so GOD may gather vnto him all his Israel The three Chapters following conteyne preceptes or instructions touching manners but they are diuersly distinguished The twelfth Chapter conteyneth generall preceptes concerning a christian life The thirteenth chapter for the most part is spent in establishing the authoritie of Magistrats Whereby wee may make a most certayn collection that there were then some vnquiet persons which thought christian libertie coulde not stande vnlesse the ciuill power were ouerthrowne But least Paul shoulde seeme to impose any thing vpon the Church besides the dueties of charitie hee sheweth that this obedience is also conteyned vnder charitie After this hee
very well for he saith he was declared in power or mightily because there appeared in him such power as was proper vnto God and prooued him most certainly to be God This power appeared in his resurrection as in another place the same Paule after he hath acknowledged ◠Cor. 13.4 that the infirmitie of the fleshe appeared in his death commendeth the vertue of the spirite in his resurrection Yet this glory is not knowen to vs vntill the same spirite seale it in our heartes And that Paule together with that wonderful power of the spirite which Christ shewed foorth in rising from the dead doth also vnderstand that testimony which euery faithfull man feeleth in his heart may be seene by this that he doth expresse sanctification by name as if he should say the spirit as it sanctifieth doth establish and ratifie that experiment of his power which it once declared For the Scripture vseth oftē to adorne the spirit of God with such titles as may serue for the present purpose So it is called of the Lord the spirite of trueth of that effect Ioh. 14.17 whereof he spake in that place Moreouer a celestiall power is saide to haue appeared in the resurrection of Christ because he rose agayne by his owne strength as he testified manye times saying destroy this temple and in three dayes I will rayse it vp againe Ioh. 2.9 Ioh. 10.18 No man taketh my life from me For he conquered death to whom he gaue place according to the infirmitie of the flesh not by externall helpe gotten by intreaty but by the heauenly operation of his owne spirite 5 By whom wee haue receiued c. Hauing ended the description of the Gospel which for the commendation of his office he inserted nowe he commeth to speake of his calling for it stoode him greatly vpon to make the same approued with the Romaines Paule not called to be an Apostle for his worthinesse Whereas he nameth grace and Apostleship one from the other it is an Hyppallage for free Apostleship or grace of Apostleship whereby he signifieth that it was wholly thorow the bountifulnesse of God and not of his worthinesse that he was called vnto so high an office For although in the sight of the world it hath nothing besides perils labours hatred and infamy yet with God and his Saintes it is of singuler and great dignity Or if you had rather say thus I haue receiued fauour that I should be an Apostle it is all one Where it is sayd In his name c. Ambrose expoundeth it that in the steede of Christ he was appoynted vnto the Gospel according to that saying we are Embassadours for Christ 2. Cor. 5.20 Yet me thinke their opinion is more sound which take name for knowledge because the Gospell is preached to this end 1. Iohn 3.23 that we might beleeue in the name of the sonne of God And Paule himselfe is called a chosen vessel to beare the name of Christ amongest the Gentiles Acts 9 13. In his name therfore is as much as if he should say that I might make knowne what Christ is Into the obedience of faith c. That is to say wee haue receyued commaundement to beare the Gospell vnto all nations whereunto they may become obedient by faith From the end of his calling he aduertiseth the Romaynes agayne of his office as if he should say it is my part to execute that which is geuen me in charge that is to preach the worde and it is your partes to obey the worde with all obedience They are contumelious against God and iniurious to themselues that reiect the Gospel vnlesse you will make that calling frustrate which the Lorde hath geuen vnto me Whereby we may gather that they doe stubbornly gainstand the power of God and peruert his ordinance who vnreuerently and disdaynfully refuse the preaching of the Gospel whose ende is to bring vs into the obedience of God Here also the nature of faith is to bee obserued which is therfore adorned with the tytle of obedience because the Lorde doth call vs by the Gospel and we aunsweare to his calling by fayth As on the contrary infidelity is the cause of all disobedience against God I choose rather to translate it into the obedience of faith then to obey faith because this latter cannot be sayde but improperly and figuratiuely albeyt it is once read in the Acts. For properly it is faith Acts 6.7 whereby we obey the Gospel Amongest all the Gentiles amongest whom c. It was not ynough that he was appoynted an Apostle except his ministery should haue respect vnto the making of Disciples Therefore he addeth that his Apostleship did extend vnto all the Gentiles Though all the Apostles were sent to preach the Gospel to the Gentiles yet Paule specially Straight wayes after he calleth himselfe more playnely the Apostle of the Romaines whilest he sayeth the Romaines were comprehended in the number of the Gentiles to whom he was giuen to be a minister Moreouer the Apostles haue this commaundement common vnto them that they should preache the Gospel in all the worlde neyther were they appoynted ouer certayne Churches as Pastours and Bishops are And Paule besides the generall charge of his function Apostolical by a special ordinance was appoynted a minister to preache the Gospel amongest the Gentiles Acts 16.6 Neyther hindereth that any whit that he was forbidden to goe through Macedonia and preach the word in Mysia which was done not that certayne boūds should be limitted vnto him but that for the present time he was to hasten other where for the haruest was not yet ripe there 6 Called of Iesus Christ Hee geueth a reason which is somewhat neerer scilicet because the Lorde had already shewed in them an experiment wherby he declared that he called thē to the fellowship of the Gospel Whereupon it followed if they would haue their calling to stand they ought not to reiect the ministery of Paule who was chosen by the same election of the Lorde Therefore I vnderstand this short sentence called of Iesus Christ by the way of a declaration as though this worde namely or to say came betweene For he signifieth that they are partakers of Christ by calling Whom God hath chosen in Christ those hee hath committed to his tuition For they which shal be the heires of eternal life are both chosen of the heauenly father in Christ also being elected are committed to his custody tuition as of a shepheard To all you which are at Rome By an excellent order hee sheweth what is prayse worthy in vs. First that the Lorde of his bountifulnesse hath receiued vs into fauour and loue Secondly What is commendable in vs and when the same commendation taketh place in vs. that he hath called vs. Thirdly that he hath called vs vnto holinesse which commendation then taketh place if we become answerable to our calling Here ariseth vnto
vs a very fruitfull doctrine which I will comprise in fewe wordes and leaue to the consideration of euery man Assuredly Paul defineth not the praise of our saluation to be in our selues but deriueth it wholly frō the fountayne of Gods free fatherly loue towards vs. Gods free fatherly mercy is the fountayne of health and saluation For hee maketh this the original that God loued vs. And what other cause was there of his loue then his meere goodnesse Hereupon not onlie our calling dependeth whereby in his time he sealeth his adoption in those Two things required in the true members of Christ faith in Gods mercy and the study of pietie whom he had freely chosen before But also we geather that none can rightly associate or couple himselfe vnto the number of the faithful but they must certainly beleeue that the Lorde is mercifull vnto them although they are vnworthy and miserable sinners and being stirred by his goodnes must giue all their studie to come vnto holinesse For hee hath not called vs vnto vncleannesse but vnto holinesse 1. Thes 4.7 Seing the Greeke may be translated by the second person I doe not see the reason why the person should be chaunged Grace and peace Before all other thinges it is to be wished that we may haue GOD fauourable towards vs which is signified by grace As all thinges fal out for good where Gods fauour shineth so on the contrary c. Then secondly that prosperitie and successe of al thinges may proceede from him which is vnderstood by the word peace For howsoeuer al things seeme to laugh vpon vs if God be angry euen blessing it selfe is turned into a curse Therefore the only foundacion of our felicity is the fauour of God whereby we inioy true and perfect prosperitie yea euen in aduersities also our saluation is aduaunced And whereas he prayeth for peace from the Lord we vnderstand that whatsoeuer good thing commeth vnto vs the same is a fruite of Gods fauour Neither is this to be omitted that he doth also pray for these good thinges from the Lord Iesus All good things come vnto vs through Christ For worthily is this honour giuen vnto him who is not only the minister and disposer of his fathers bountifulnes towardes vs but also together with the father worketh all thinges Yet the mind of the Apostle properly is to note that all the benefites of God come vnto vs through him There are some which by the worde peace had rather vnderstand the peace of conscience which signification I denie not but sometimes it hath but seeing it is most certayne that the mynd of the Apostle in this place was briefly to put downe the summe of good things that former interpretation whiche is approued of Bucer is more conuenient by a great deale Therefore hee willing to wishe the summe of felicitie vnto the godlye goeth vnto the fountayne as of late namely the grace of GOD which alone doeth not onelie bring vnto vs eternall blessednesse but also is the cause of all good thinges in this life 8 First I thanke my God through Iesus Christ for you all because your faith is published throughout the whole worlde 9 For God is my witnesse whom I serue in my spirite in the Gospel of his sonne that without ceassing I make mētion of you 10 Alwaies in my prayers beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you 11 For I long to see you that I might bestow among you some spiritual gift to strengthen you 12 That is that I might be comforted together with you through our mutuall faith both yours and mine 8 First c. Here beginneth the entraunce which is verie aptly applyed vnto the cause for by reasons taken as well from his owne person as from theirs he doeth conueniently prepare them vnto docilitie or easines to be taught Paule prepareth the mynds of the Romanes by reasons takē both from his owne and their person The reason from their persō is that he reporteth the famousnes of their faith For therby he insinuateth that they being laden with the publike prayse of Churches could not refuse an Apostle of the Lorde but they shoulde deceyue that opinion which all men had conceiued of them which is counted barbarous and in a manner nigh vnto infidelitie As this reporte therefore ought to induce the Apostle that hauing conceyued well of their obedience hee shoulde take vppon him according to his office to teache and instructe the Romanes so it bounde the Romanes agayne that they shoulde not despise his authoritie From his owne person hee stirreth them vnto docilitie with a testification of his sincere loue For there is nothing more effectuall to procure credite vnto him that counselleth then if hee haue gotten this opinion that hee is thought euen from his hearte to studie and prouide for our wealth First this is woorthie to bee noted that hee so prayseth their fayth that yet hee ascribeth it vnto GOD Faith is the gift of God as receyued of him Whereby wee are taught that fayth is the gifte of GOD. For if thankesgiuing bee an acknowledging of a benefite then hee doeth acknowledge fayth to bee of GOD who so doeth giue him thankes for it And in as muche as wee see the Apostle beginneth his gratulations with thankesgiuing We are at all times to vse such speeches as may moue vs others to acknowledge Gods goodnes wee maye knowe that we are admonished that all our good thinges are the giftes of GOD. And also it is expedient that wee acquaint our selues with suche kinde of speeches as thereby wee may the rather at all tymes bee remoued to acknowledge GOD to bee the giuer of all good thinges and prouoke others also vnto the same mynde And if it bee meete to obserue this in the least blessinges muche more in faith whiche is an excellent and singuler grace of GOD. We must giue thanks to God through Christ Furthermore heere wee haue an example howe wee are to giue thankes by Christe according to the commaundement of the Apostle to the Hebrues Heb. 13.15 euen as we aske and obteyne mercy at the hands of the father in his name Finally he calleth him his God This is a speciall prerogatiue of the faithfull to whom onely God giueth this honor For therin is cōteyned a mutual respect Iere. 30.22 which is expressed in the promise I wil be their God and they shal be my people Although I had rather restrayne it vnto the person which Paule did beare that it might be an approbation of the obedience whiche hee performed vnto the Lord in the preaching of the Gospel So Ezechias calleth God the God of Esay Esay 27.4 when he would geue testimony vnto him that he was a true and faithful prophet So also by a kynd of excellencie he is called the God of
the firste in the promise and calling Therefore he reserueth for them their prerogatiue but foorthwith hee adioyneth the Gentiles albeit in a lower degree partakers with them 17 For the righteousnesse of God This is an exposition confirmation of the former sentence namely Saluation is life with god that the Gospel is the power of God vnto saluation For if wee seeke for saluation that is to say life with God first wee must seeke for righteousnesse Without righteousnes there is no life whereby wee beeyng reconciled vnto GOD thorowe his mercie maye obtayne life whiche consisteth onelye in his beneuolence For seeyng God hateth vnrighteousnesse we muste needes bee righteous before wee cann bee loued of him Therefore he signifieth that wee canne not obteyne saluation otherwhere then in the Gospell because GOD doeth not else where manifest vnto vs his righteousnesse whiche onelye deliuereth vs from destruction And this righteousnesse whiche is the groundworke of our saluation is reuealed in the Gospell whereupon the Gospell is called the power of God vnto saluation So he reasoneth from the cause vnto the effect Moreouer note how rare and precious a treasure the Lorde doeth bestowe vppon vs in the Gospell namely the communication of his righteousnesse Righteousnes of God is that which is approued before God By the righteousnesse of God I vnderstande that righteousnesse which is approued before the tribunall seate of God as on the contrary he is woont to call that the righteousnesse of men which in the opinion of men is reckoned and counted for righteousnesse although indeede it bee but a smoake And yet I doubt not but Paule alludeth vnto manye Prophesies where the spirite of God often celebrateth the righteousnes of God in the kingdome of Christ to come Others expound it for righteousnesse which is giuen vnto vs of God And surely I confesse the wordes will beare this sence because God doeth iustifie vs by the Gospel therefore he saueth Yet that former interpretation seemeth vnto me to be more agreeyng Although I doe not greatly stande vppon that matter That is more weighty where some thinke this righteousnesse doth not onelye consist in the free remission of sinnes but partly also in the grace of regeneration But I doe vnderstand it that we are therfore restored into life because God hath freely reconciled vs vnto himselfe as we shall shewe more at large afterwarde in his place And whereas he saide before to euery one that beleeueth now he saith from faith for righteousnes is offered by the Gospel is receiued by faith Righteousnes is offered in the Gospel and is receiued by faith And he addeth to faith for looke how much our faith increaseth in vs how much we haue profited in this knowledge by so much the righteousnesse of God together with them is augmented in vs after a sort the possession therof is established As soone as wee doe taste of the Gospell wee see the countenaunce of GOD but a farre off fauourable and pleasant towardes vs the more that the knowledge of pietie groweth in vs As faith and knowledge of the Gospel increase so the righteousnes of God increaseth in vs. as it were by comming neerer wee beholde the grace of God more cleare and more familiarly Whereas many thinke there is vnder these wordes a secrete comparing of the olde with the newe Testament that is more subtile then firme For Paule doeth not here compare the fathers whiche liued vnder the Lawe with vs but noteth the daylye progresse and proceeding in euerye faithfull man As it is written By the authoritie of the Prophete Habacuc hee prooueth this righteousnesse of fayth For hee when hee prophecieth the destruction of the proude addeth also that the life of the iust consisteth in fayth And wee liue not in the sight of GOD but by righteousnesse Therefore it followeth that our righteousnesse also doeth depende vppon faith And the verbe future noteth the continuall perpetuitie of that life whereof hee speaketh as if hee hadde sayde it is not momentaney but shall endure for euer For the wicked also are proude through a false opinion of life but whiles they saye peace and all is well 1. Thes 5.3 sodaynelie destruction commeth vppon them The life of the wicked is but a shadow It is therefore but a shadowe whiche continueth but a moment and it is fayth onelye whiche bringeth eternall life Whence is that but because fayth doeth bringe vs vnto GOD and setleth our life in him For vnlesse this were the meaninge of the Prophete that then and not before wee stande when by fayth wee leane vppon GOD Paule had not aptlye applyed this testimonye And vndoubtedly hee hath not otherwise ascribed the life of the Godly vnto fayth but so farre as the pryde of the worlde beeyng condemned they gather them selues vnder the safegarde of one God Hee doeth not nowe vppon sette purpose handle this cause and therefore hee maketh no mention of free righteousnesse but euen by the nature of fayth it is sufficientlye apparaunt that this testimonye is fittely applyed vnto the present cause Furthermore by this disputation wee doe necessarily gather the mutuall relation betweene faith and the Gospell For because it is sayde the iust shall liue by faith hee inferreth that this life is receiued by the Gospell Faith and the Gospel haue a mutuall respect one to the other Nowe wee haue the state or principall poynt of this first part of the Epistle namely that by the onelye mercie of GOD wee are iustified As yet we haue not this particularly expressed in the words of Paul but by the Text it will easily appeare afterward The state of the first part of this Epistle that our righteousnesse which is grounded vpon faith doth wholly depend vpon the mercy of God 18 For the wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men whiche withhold the truth in vnrighteousnesse or vniustly 19 For as muche as that whiche may bee knowen of GOD is manifest in them for God hath shewed it vnto them 20 For the inuisible thinges of him that is his eternall power Godhead are seene by the creation of the world being considered in his woorkes to the intent that they shoulde be without excuse 21 Because that when they knewe God they glorified him not as God neither were thankefull but became vayne in their imaginations and their foolish heart was full of darknesse 22 When they professed themselues to be wise they became fooles 23 For they turned the glorie of the incorruptible GOD to the similitude of the Image of a corruptible man and of byrdes and foure footed beastes and of creeping thinges 18 The wrath of GOD is reuealed Nowe hee argueth from the comparing of contraries whereby hee prooueth that righteousnesse happeneth not neyther commeth otherwise then by the Gospel Out of the Gospel all men are condemned for out of this hee sheweth all men are condemned
Apostle to the Hebrewes ascribeth this light vnto fayth that a manne shoulde profite truely in the creation of the worlde And not without cause for throughe blyndnesse wee are so hyndered that wee can not come vnto the marke wee see so farre that we can not pretende anye excuse Paule declareth both these thinges notably when hee sayeth that God in tymes past suffered the Gentiles in ignoraunce Neuerthelesse he left not himselfe without witnesse Acts 14.17 because he gaue vnto them rayne and fruitfulnesse from heauen Therefore this knowledge of God whiche auayleth onelye to take awaye excuse Io. 17.3 Iere. 9.24 differeth greatly from that knowledge bringeth saluation whereof Christ speaketh and wherein Ieremie teacheth we are to reioyce 20 Because that when they knewe God Heere hee testifieth plainely that God hath put into the myndes of all men the knowledge of himselfe that is to saye hee hath so manifested him selfe by his workes that needes they must beholde that whiche of their own accord they seeke not after namely that there is some God For neither the worlde was existant by chaunce neither did it come foorth of it selfe But wee must alwayes note in what degree of knowledge they abode in as nowe it followeth What manner of knowledge was in the Gentiles namely an vneffectuall they glorified him not as God God can not be conceiued without his eternitie power wisedome goodnesse trueth righteousnesse and mercie His eternity appeareth in this that hee is the Author of all thinges His power that hee holdeth all thinges in his hande and maketh that they consist in him His wisedome by the most apte disposing of all thinges His goodnesse because there was none other cause why he should make all thinges neyther canne hee bee mooued by anye other reason to conserue them then for his onelye goodnesse His iustice in the ruling or gouerning of all thinges beecause hee punisheth the guiltye and deliuereth the innocent His mercye that with so greate patience hee suffereth the peruersitye of menne His trueth in this that hee is immutable Therefore hee whiche hath conceyued the knowledge of GOD nowe oweth vnto him the glorie of eternitye wisedome goodnesse and righteousnesse Whiles menne doe not acknowledge suche vertues in GOD but dreame of him as vppon a vayne phantasie they are woorthilye sayde to robbe him wickedlye of his honour As we are indebted to God for infinite benefits so chiefly for that he hath reuealed him selfe vnto vs. And it is not without cause hee addeth they were not thankefull For there is no manne that is not indebted vnto him for infinite his benefites Yea and if it were in nothing else euen heerein hath hee sufficientlye made vs his debtoures that hee hath vouchesafed to reueale him selfe vnto vs. But they became vayne c. That is to saye hauing lefte the trueth of God were turned to the vanity of their owne sence all the quicknesse or sharpenesse whereof is but vayne and passeth away like a smoke And so their foolishe mynde coulde vnderstande nothing aright All mans sharpnes is but vaine to vnderstande and serue God aright but by all meanes was carried headlong into errours and lyes This is that vnrighteousnesse which by and by choketh through his prauitie the seede of true knowledge before it come to perfection 22 When they professed Out of this place commonlye they take an argumente to thinke that Paule hath heere to doe with Philosophers who speciallye challenged vnto them selues the prayse of wisedome And they thinke this to bee the course of Paules disputation that the excellencie of the great Doctours beyng beaten downe it might consequētly follow that there was nothing prayse worthie in the common sort of people But they seeme vnto mee to haue ouer slender a reason to mooue them For this thing was not peculiar vnto the Philosophers that they shoulde thinke them selues wise in the knowledge of God but it was a thinge common to the Gentiles of what degree or order soeuer they were Fore there was none whiche woulde not bring the maiestye of GOD vnder his capacitye and make God suche one as hee could conceiue in his owne sence This temeritie is not learned I saye in schooles but beeyng ingraffed in vs doeth come together with vs that I maye saye so euen foorth of our mothers wombe It hath beene a common faulte in all ages that men trusting to their owne wit haue imagined of God and his worship according to their owne phantasies For it is euident that this mischiefe hath raigned in all ages that men should take vnto them selues all libertie in coyning superstitions This arrogancie therefore is reprehended that when men ought in their humilitie to haue giuen the glorie to God they would bee wise in themselues and pull GOD downe vnto their humilitie For Paule holdeth this principle fast that it is his owne fault if anye man bee estraunged from the woorshippe of God As if hee shoulde saye beecause they haue proudelye lifte vppe them selues therefore through the iuste vengeaunce of God they haue beene infatuated or made foolishe Concerning that interpretation which I refuse my reason is at hande that maketh agaynst it because this errour of fayning an Image to GOD hadde not his originall from the Phylosophers but they hauinge receyued it of others with their sentence did approoue it 23 And they turned After they had faygned God to bee suche one as they coulde apprehende by their carnall sence it was farre from them to acknowledge the true God but they made a faigned and newe GOD or rather an image in the steede of God That is it hee sayeth They turned the glorye of the Lorde because like as if a manne shoulde suborne or put a straunge childe in the place of the naturall so they departed from the true God Neyther doeth this pretence excuse them that yet notwithstanding they beleeued GOD dwelled in heauen and that they counted not the wood for God but for an Image For euen this same is contumelious against God It is great contumely against God to imagin so grosely of him as to resemble him to a mortall yea or immortall creature that they imagined so grosely of his Maiestye that they durst make vnto him an image And from the guyltinesse of suche presumption no man can be exempted no not the Priestes nor Lawgiuers nor Phylosophers of whom he that was most sober euen Plato him selfe seeketh also for a fashion in God This madnesse therefore is noted that all woulde figure God vnto them selues which thing vndoubtedly declareth their grosse and foolishe imaginations of God And first they defiled the maiestie of God with the similitude of corruptible man For so I had rather turne it then with Erasmus of mortall man Because Paule doeth not onely oppose the immortalitie of God against the mortalitie of man but also that glory of his subiect to no corruptions against the miserable condition of man Secondly not beeyng content with
if they had had no lawe at all so wee must beware least at this day it be turned agaynst vs. And surely it is too true in a great many who whiles they boast themselues to haue a certaine singuler knowledge as though the Gospell were not a rule of life they are giuen ouer vnto all kinde of vncleannesse Let vs not therefore dally so securely with the Lorde let vs remember what iudgement hangeth ouer such pratlers who shew forth the worde of God onely in iangling 22 Thou which abhorrest idols Verie aptely he opposeth sacriledge to idolatrie as a thing of the same kinde For sacriledge Sacrilege what it is simply is a prophanation of the diuine maiestie Which sinne was not vnknowen vnto the heathen Poets For this cause Ouide chargeth Lycurgus with sacrilege Metamorph. 3. For contemning the solemne feastes of Bacchus and in Fastis he calleth those Sacrilegas manus id est Wicked handes which violated the maiestie of Venus But seeing the Gentises gaue the maiestie of their gods vnto idols they counted that onely for sacrilege if any did steale that was dedicated to their Temples wherein they thought all religion consisted So at this daye where superstition raigneth in steade of the woorde of God they acknowledge no other sacrilege then the stealing of the riches of temples because with them there is no God but in idols no religion but in riot and pompe And here wee are admonished first that we flatter not our selues when wee haue obserued some part of the Lawe and contemne the residewe Two things to be noted Secondly that we glorie not so for externall idolatrie remoued that in the meane while wee haue no care to banishe and expell from vs that impietie lieth hidde in our myndes 23 Thou which gloriest in the lawe c. Although euery transgressour putteth God to reproche seeing all men are borne to this ende that they shoulde woorshippe him in righteousnesse and holinesse yet hee doeth iustly charge the Iewes herein with a speciall fault They in a speciall sort dishonour God who pretende his name and keepe not his lawe For whiles they preached God to bee their Lawgiuer and had no care to order their liues according to his rule they declared that the maiestie of their God which they so easely contemned was of no great count with them After which sorte at this day those defame Christ by the transgression of the Gospell who vainely talke of his doctrine whiche in the meane while by their licentious and lustfull life they treade vnder foote 24 For the name of God Ezech. 36 23◠Esay 52.5 I thinke this testimonie ratther to be taken out of Ezech. then out of Esay seeing with Esay there are no vpbraidings against the people whereof all that Chapter of Ezechiel is full Some thinke it is an argument taken from the lesse to the greater to this sence if the Prophete not without cause reprooued the Iewes of his time that for their captiuitie the glorie and power of God was despised amongst the Gentiles as though God had not been able to conserue the people which hee had taken into his protection much more are you a reproche and dishonour vnto God by whose maners his religion being estimated it is euill spoken of Which sentence as I doe not disproue The reproches of men fall vpō the name of God whom they professe so I wishe rather to haue one more sincere as though it were sayde wee see that all the reproches of the people of Israel doe fall vpon the name of God because seeing they are counted and called the people of God they beare the name of God grauen as it were in their foreheade whereby it must needes come to passe amongst men that that God in whose name they boast them selues shoulde be after a sort defamed by their filthinesse And this is a marueylous vnwoorthie thing that they whiche haue their glorie from GOD shoulde bee a reproche vnto his sacred name for at the least they ought to requite him otherwise 25 Circumcision verily profiteth if thou doest keepe the Lawe but if thou shalt bee a transgressour of the Lawe thy circumcision is turned into vncircumcision 26 If therefore vncircumcision shall keepe the righteousnes of the Lawe shall not his vncircumcision be reckoned for circumcision 27 And the vncircumcision which is by nature if it keep the lawe shall iudge thee which by the letter and circumcision art a transgressour of the Lawe 28 For hee is not a Iewe that is one openly neither is that circumcision which is outwarde in the fleshe 29 But he is a Iewe which is one within and the circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God 25 Circumcision verily profiteth By a preoccupation he remoueth those thinges whiche the Iewes on the contrarie might take againe for the defence of their cause For if circumcision were a seale of the couenant of the Lorde whereby the Lorde chose Abraham and his seede for a peculiar people vnto him selfe they were thought to glorie therein not in vayne but because the trueth of the signe being omitted they aboade in the externall forme hee answereth that there is no cause why they shoulde arrogate any thing vnto them selues of the bare signe Wherein the veritie of circumcision consisted The veritie of circumcision did consist in the spirituall promise which required faith The Iewes neglected both as well the promise as faith Foolishe therefore was their confidence Wherby it commeth to passe that hee omitteth heere the principall vse of circumcision namely whiles he applyeth his talke vnto their grosse errour as hee doeth with the Galathians And that is diligently to bee noted For if hee shoulde intreate of the whole nature and propertie of circumcision it were absurde that there should be no mention of grace free promise But in both places he speaketh according to the circumstāce of the cause hee handleth Paul speaketh here of circumcision according to their opinion therefore he toucheth onely that part whiche was in controuersie They thought that circumcision of it selfe was a woorke sufficiente vnto the obteyning of righteousnes Therefore that he might speake according to their opinion he answereth that if the worke be respected in circumcision this is the condition of it that hee which is circumcised giue himselfe to worship God wholy and perfectly the worke therefore of circumsion is perfection And thus wee may speake of our baptisme If any trusting in the only confidence of the water of baptisme doth thinke himselfe to bee iustified as though hee had nowe gotten holinesse by that worke the ende of baptisme is to bee obiected namely that by that the Lorde doth call vs vnto holynesse of life Heere shoulde the promise and grace whiche baptisme doth testifie and seale vnto vs be passed ouer in silence because we are to deale with those who being content with the vaine shadowe
beholden them all in order hee could not finde one iuste It followeth therefore that this mischief went ouer all mankinde seeing nothing is hid from the sight of God He speaketh verily in the ende of the Psalme of the redemption of Israell But straightwayes we shall shewe in what manner holy men and how farrefoorth they are exempted from this condition In the other Psalmes hee complaineth of the wickednesse of his enemies where vnder himselfe and his hee portraieth a certaine type of the kingdome of Christ wherefore vnder his aduersaries all those are represented vnto vs which being estraunged from Christ are not lead by his spirit Esay doth expresly note Israel Therfore his accusatiō doth the more agree vnto the gētiles What then There is no questiō but the nature of mē is described vnder these termes that thereby wee might see what man is being left vnto him selfe in as much as Scripture testifieth all to bee such which are not regenerate by the grace of God How the godly are exempted from the commō condition of mē The condition of holy men were nothing better but that the same prauitie or naughtinesse is corrected in them Yet to the ende they myght remember howe they differ nothing from others by nature in the reliques of their fleshe wherewith they are still compassed they feele the seedes of those thinges which woulde continually bring foorth fruite in them except mortification did let them which they ought to ascribe vnto the mercie of the Lorde and not vnto their nature And finally whereas all the faultes are heere reckoned doe not appeare in euery one this letteth not but they may rightly and truely bee contayned or compacted vnder the nature of man as we haue already noted Chap. 1.26 19 We knowe that whatsoeuer the Lawe saith it saith it to them which are vnder the Lawe that euery mouth might be stopped and all the worlde bee culpable before God 20 Therefore by the workes of the Lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne 19 Wee knowe Hauing left the Gentiles hee doeth precisely applie those speeches vnto the Iewes in subduing of whom there was much more a doe because they being no lesse voyde of righteousnesse then the Gentiles did couer themselues with the cloake of the couenant of God as though this were sufficient holinesse for them that they were distinguished from the residue of the worlde by the election of God And truely hee bringeth foorth those euasions which he knewe well the Iewes had at hande For whatsoeuer was spoken sinisterly in the Lawe against all mankinde they were wont to returne it vpon the Gentiles as though they were exempted from the common sort And surely so they were but that they fell from their degree Therefore least some false imagination of their owne priuate worthynesse shoulde hinder them and 〈◊〉 they shoulde restrayne those thinges vnto the Gentiles 〈◊〉 whiche doe no lesse appertayne vnto themselues Paule heer◠preuenteth that and by an argument taken from the ende of the Scripture hee sheweth that they are not only in the same conditiō with the common sort of men but that that iudgment is peculiarly denounced of them And hereby wee see the diligence of the Apostle in refelling obiections Paul applieth the former testimonies of scripture against the Iewes For to whome is the lawe giuen or to whose instruction ought it to serue if not to the Iewes In that therefore it maketh mention of others that it doeth as it were by the way or as they say lightly but to his owne schollers it doeth principally apply his doctrine In the lawe Hee saith the Iewes are those to whom the Lawe was appointed whereby it followeth that it doeth properly appertaine vnto them and vnder the lawe hee vnderstandeth also the Prophetes and so comprehendeth the whole olde Testament That euery mouth might be stopped That is that all euasion and power of excusing might bee taken away Howe mans mouth is said to stopped It is a Metaphore taken from iudgementes where hee that is guiltie if hee haue any thing that may serue iustly to his defence asketh leaue to speake that hee might cleare him selfe of those thinges are laide against him but if his owne conscience condemne him hee holdeth his peace and saying nothing expecteth his condemnation being euen nowe by his silence condemned The same sence hath that saying of Iob Iob. 39.37 I will lay my hande vpon my mouth For hee sayeth although hee wanted not some kinde of excuse yet not going about to iustifie him selfe hee woulde yeelde vnto the sentence of God The next clause conteyneth an exposition For his mouth is stopped who is so holden wrapped in iudgement that hee can no way escape otherwise to be silent before the face of God is to be afraide of his maiestie and as it were astonished with his brightnesse to become euen speechles 20 Because by the workes of the lawe It is a great question yea euen amongst the learned what workes bee called the workes of the lawe whiles some extende them vnto the obseruation of the whole lawe other some restrayne them vnto the ceremonies onely The annexing of this worde lawe did mooue Chrisostome Origen and Hierome to bee of the first opinion for in that addition they thought there was◠peculier aduisement that the speeche shoulde not bee vnderstoode of all woorkes generally But this doubt is easily loosed For seeing woorkes are so farre foorth iust in the sight of the Lorde as wee doe studie by them to giue vnto him woorshippe and obedience to the ende hee might more precisely take from all woorkes the force vertue or strength of iustification hee hath named those woorkes whiche specially myght iustifie if there were any that coulde iustifie Workes of the law are named by a kind of excellencie as who should say if they iustifie not then no workes iustifie For it is the lawe that hath the promises without the which our woorkes are of no valewe before God Thou seest therefore the cause why Paule expressed the workes of the lawe Namely because by the law there is a rewarde appointed vnto woorkes Neyther were the very Scholemen ignoraunt hereof amongst whome it is an olde and common saying that workes are not meritorious in respect of any internall or reall worthinesse but for the couenant And although they are deceiued for that they see not our woorkes alwayes to bee defiled with vices which doe take from them merite yet that principle is true namely that the rewarde of workes dependeth vpon the voluntary promise of the lawe Therefore Paul wisely and very well doeth not dispute of bare woorkes but precisely and namely hee alleageth the keeping of the lawe of the which properly the question was As for those thinges which are brought in of other learned men for the defence of that sentence they are weaker then were meete By the naming of circumcision they
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
required here that the faithfull are not disstinguished by temporall or externall notes so it mattereth not whether they be Gentiles or Iewes 23 For there is no difference All haue sinned and are depriued of the glorie of God 24 And are iustified freely by his grace through the redemption is in Christ Iesus 25 Whom God hath set foorth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God 26 To shewe at this time his righteousnesse that he might be iust and a iustifier of him whiche is of the faith of Iesus 23 For there is no difference Hee inioyneth vnto all without exception the necessitye of seeking righteousnesse in Christe as if he shoulde saye there is no other way to obteyne righteousnesse by neither are some iustified this way and other some that way But all together by faith because all are sinners and therefore they haue not whereon to glorie with God And he taketh it for a thing graunted that when menne are come vnto the tribunall of God whosoeuer is guiltye of sinne in his owne conscience hee lyeth confounded and so ouerthrowen vnder his owne ignominie that no sinner can abyde the face of God as we see in the example of Adam Agayne he fighteth with an argument taken from the contrarye where wee must marke what followeth Because all menne are sinners Paule inferreth that they want or are depriued of the prayse of righteousnesse All glory of righteousnes taken from men because they are sinners Therefore according to his doctrine there is no righteousnesse but that is perfect and absolute For if there were any halfe righteousnesse then shoulde not he is a sinner be altogether spoyled of all glorye Whereby that fable of righteousnesse in parte as they call it is sufficiently refelled For if it were true that wee are partly iustified by woorkes and partly by the grace of God This argument of Paule shoulde be of no force Where sinne is there is no righteousnes vntil Christ haue taken away the curse Gal. 3.10 namely that all are therfore depriued of the glory of God because they are sinners It is therefore out of all controuersie there is no righteousnesse there where sinne is till Christ haue put away the curse And that is it is sayde to the Galathians As many as are vnder the lawe are subiect to the curse but we are deliuered from this by the benefite of Christ By the glorie of God he vnderstandeth that glory which hath place before God Ioh. 12.43 as it is said with Iohn they haue loued more the glory of men then the glorye of God And so he calleth vs from the delight of humane iudgement vnto the celestiall iudgement seate And are iustified freely The Participle after the manner of the Grecians is put in steede of the verbe The meaning is because there remayneth nothing els vnto men in themselues but that they beeyng smitten thorow by the iuste iudgement of God shoulde perishe therefore they are iustified freelye by his mercie For Christ helpeth this misery and doeth communicate himselfe to the faithfull that in him onely they maye finde all thinges whiche are wanting vnto them As it falleth out there is no place in all the Scripture more notable to set foorth the power of this righteousnesse The efficient materiall formall and finall cause of our iustification For it sheweth the mercy of God to be the efficient cause Christ with his blood to be the matter or materiall cause Faith conceyued by the woorde to be the formall or instrumentall cause Lastly the glory both of the iustice goodnes of God to be the final cause Concerning the efficient cause hee sayeth wee are iustified freely and that verely by his grace Therefore by this he sheweth howe all is of God and nothing of our selues It might haue beene sufficient to haue opposed grace vnto merites but least wee shoulde imagine an halfe righteousnesse hauing added a repetition hee doeth more clearelye shewe foorth his mynde and hath ascribed the true effect of righteousnesse to the onelye mercy of God which righteousnesse the Sophisters rent in peeces and mayme least they should be constrayned to confesse their owne pouerty By the redemption The matter of our righteousnesse or iustification is that Christe by his obedyence hath satisfied the iudgement of the Father and by taking our person vppon him hath deliuered vs from the tyrannye of death wherewith we were holden captiue For by the satisfaction of that sacrifice which he offered our guiltines is taken away Wherby also the imagination of those is notably refelled Righteousnes is not a quality in vs. which will haue righteousnesse to be a quality in vs. For if we be therfore reputed righteous before God because we are bought or redeemed by a price then surely wee borowe that else where which is not in our selues And straight wayes Paule declareth of what power this redemption is and whereunto it serueth namely that we might be reconciled to God For he calleth Christ the propitiation or rather which liketh vs better that we might allude vnto the olde figure the propitiatory And what els signifieth that but that we are iuste so farre foorth as Christe reconcileth the father to vs But now it behoueth to consider the words Whom God foreappoynted c. Because the Greeke worde Protithenai sometime signifieth to determine or appoynt afore sometime to bring foorth into light if the first signification be taken Paule referreth it vnto the free mercy of God that Christ was foreordayned a mediatour whiche should reconcile the father to vs by the sacrifice of his death And this is an excellent commendation of grace that God did willingly of him selfe seeke out a meane whereby he might take away our curse And certaynly this place seemeth to agree with that of Iohn God so loued the world that he gaue his onely begotten sonne Howbeit if we imbrace the other sence the same reason shall stād that God in his tyme made him manifest whom he had decreed with himselfe to be the mediatour In the worde propitiatory I think there is an allusion as I said vnto the old propiciatory For he teacheth how that is exhibited in Christ indeede which was figured there Yet because the other opinion cannot be disproued if any had rather vnderstand it more simply I will leaue it to their election The meaning of Paule in this place may surely be gathered out of his wordes Without Christ God is alway angry with vs. namely that God without Christ is alway angry with vs and that we are reconciled by him whiles by his righteousnesse we are accepted For God doth not detest in vs his owne workemanship but our vncleannesse which hath extinguished the light of his image which vncleannes when the washing or rinsing of Christ hath done away he loueth and imbraceth vs as his owne pure workmanship
A Propitiatory or reconciliation through his blood So I had rather worde for worde to keepe that Paule hath When the blood of Christ is only named the other partes of our redemption be not excluded but vnderstood by the figure Synecdoche which is when by a parte the whole is vnderstood for verily he seemeth vnto me by a continuall stile without interruption to say God is reconciled vnto vs so soone as we haue our confidence reposed in the blood of Christ because through faith we come into the possession of his benefite Whiles he nameth blood only he excludeth not the other partes of our redemption But rather vnder a parte hee comprehendeth the whole summe And named the blood wherein we haue our washing So by the figure Synecdoche the whole cleansing is noted For whereas he said of late that God was pleased with vs in Christ nowe hee addeth that the same is brought to passe by fayth and also what our faith ought chiefly respect in Christ For the forgiuenesse of sinnes The preposition causall is as much in value as if he had saide for forgiuenesse sake or to this ende that he might doe away sinnes And this definition or exposition doth confirme agayne that which I haue nowe already sundrie tymes warned namely that men are not iustified because they are suche indeede but by imputation Onely he vseth he vseth diuers woordes that he might more euidently declare there is no merite of ours in this righteousnesse For if we obteyne it by the remission of sinnes we gather it is out of our selues Secondly if the remission of sinnes bee of the meere liberalitye of God all merite falleth to the grounde Yet heere aryseth a question why he restrayneth pardon or forgiuenesse to the sinnes are passed Although this place be diuersly expounded It seemeth probable to me that Paule had regarde vnto the cleansinges or washinges of the lawe Whiche were onelye testimonies of the satisfaction to come For they coulde not please God There is the like place to the Hebrewes Heb. 9.15 that through Christe came the redemption of sinnes that were in the former Testament And yet thou mayst not vnderstande it that no transgressions but those of the former tyme are done awaye by the death of Christe Whiche dotage or folly some certayne mad men haue drawen from this place being vndecently wrested There neuer was is nor shal be any other satisfaction for sinne then the blood of Christ For Paule onely sheweth that vntill the death of Christ there was no price to please God and that the same was not accomplished or fulfilled by the figures of the lawe Wherefore the veritye vntill the fulnesse of time was in suspence Moreouer the same reason is of those sinnes doe daily make vs guyltye for there is one onely satisfaction for all Some that they might auoyde that inconuenience haue sayde the former sinnes were forgiuen least a liberty of sinning afterward should seeme to be graunted And true it is there is no remission giuen but to sinnes committed Not that the fruite of redemption doth fall away or perish if afterwarde we sinne as Nouatus with his sect did dreame Christes death not onely auayleable for sins past but also if hereafter we fal but because this is the dispensation of the Gospell to set before him is about to sinne the iudgement and wrath of GOD and before him hath sinned mercie Howe 〈…〉 that is the proâ—â—â— sence which I brought Whereas he addeth this remission to haue byn in patience or long sufferance They simply vnderstand it for meeknes myldnes or gentlenes which stayed the iudgement of God neither suffered it to burst foorth to our destruction vntill at the length he receiued vs into fauour But rather it seemeth to be a secret Preoccupation or preuenting of an obiection Least any shoulde obiect that it was long ere this mercy appeared Paule sheweth it was an argument of patience 26 To shewe c. The repetition of this member is not without an Emphasis or force which repetition Paule did purposely seeke after because it was very necessary seeyng man is perswaded vnto nothing more hardly then that hee disabling him selfe in all thinges should acknowledge them to be receiued of God How the righteousnes of God which was at al tymes had effect in al ages is said to be reuealed at this time although this new demonstration be mentioned of purpose that the Iewes might open their eyes to beholde At this time he referreth that vnto the day or time when Christ was exhibited which hath been at all times And not vnworthily for the which in olde time was knowen obscurely vnder shadowes God hath manifested openly in his sonne So the comming of Christ was the time of his good pleasure and the day of saluation God verily in all ages gaue some testimony of his righteousnes But when the sonne of righteousnesse shyned it appeared farre more bright The comparing therefore of the olde and new TestameÌ„t is to be noted because then at the last was the righteousnesse of God manifestly reuealed when Christ was exhibited That he might be iust It is a definition of that righteousnes which hee said was then reuealed when Christ was giuen as in the firste Chapter he taught to be declared in the Gospel And he affirmeth it to consist of two members The righteousnes of God reuealed in the Gospel conteyneth two branches One that he is absolutely righteous in himselfe another that he communicateth the sinne vnto men The first is that God is iust not as one amongest many but as one who onely conteyneth in himselfe all the fulnesse of righteousnesse For otherwise perfect and true prayse such as is due vnto him canne not be giuen vnto him then whiles he onely obteyneth the name and honour of iust all mankynd beyng condemned of vnrighteousnes He setteth the secoÌ„d meÌ„ber in the communication of righteousnes namely whiles God doth not keepe his riches hid vp in himselfe but powreth them out vpon men Therefore the righteousnes of God appeareth in vs so farre foorth as he iustifieth vs by the faith of Christ For in vayne were Christ giuen vnto righteousnes except there followed a fruitioÌ„ of him by faith Wherby it foloweth that al men were vniust damned in themselues til a remedy was offered from heauen 27 Where then is the glorying It is excluded By what law Of workes Nay But by the law of faith 28 VVee determine therefore that a man is iustified by faith without the workes of the lawe 27 VVhere then is the glorying After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes he nowe taunteth their vanity This exclamation or acclamation to the thing alreadye declared and proued was necessary for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost he should lighten and thunder against our pride to ouerthrow it And
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
our faith concerning free righteousnesse for it is a sealing of the righteousnesse of faith that to vs also whiche doe beleeue righteousnesse might bee imputed And so verie artificially Paule returneth those thinges vpon the aduersaries which might bee obiected of them For if the trueth and vertue of circumcision bee founde in vncircumcision there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles But seeing a doubt might arise whether wee also after the example of Abraham are not to confirme the same righteousnesse by the seale of circumcision Obiection why did the Apostle omitte it Answere Namely because hee thought the question to haue beene sufficiently answered by his woordes For seeing this sentence is admitted that circumcision serueth onely to seale the grace of GOD it followeth that at this day it were superfluous for vs who haue another Sacramente ordayned of the Lorde in place thereof Because therefore where baptisme is there is no vse nowe of circumcision hee woulde not to no purpose dispute of that whereof was no question at all to witte why the righteousnesse of faith shoulde not be sealed in the Gentiles by circumcision if they shoulde bee like vnto Abraham To beleeue by vncircumcision Is that the Gentiles beeing content with their estate are not to interpose the seale of circumcision And so this preposition dia by is put in steade of en in 12 Not to them which are c. This woorde are or bee in this place is taken for to bee reckoned or counted For hee checketh the carnall sonnes of Abraham who hauing nothinge but externall circumcision did boldelye glorye in it As for the other which is the principall they neglected it namely that they shoulde imitate the fayth of Abraham by whiche onely he obteyned health The circumcised Iewes were not otherwise iustified then as they beleeued the promise of grace Hereby may appeare how seriously he discerneth faith from the Sacrament not onely least anye should content him selfe with this without the other meaning with the Sacrament without fayth as though it were sufficient to iustification but also that the same fayth onely might fulfill all partes For whiles hee confesseth the Iewes whiche are circumcised to be iustified he doth precisely except so that they after the example of Abraham abyde in fayth onely For what shoulde be the meaning of faith in vncircumcision but that hee might shewe faith onely without any helpe elsewhere to be sufficient It is therefore to bee taken heede of least any man by deuiding or parting in halfes mixte together two causes of iustification By the same argument the schoole diuinitie is conuicted touching the difference of the Sacraments of the old and new testament for frō those they take away the power of iustifiyng to these they giue it But if Paule reason orderly whiles he proueth that circumcision iustifieth not because Abraham was iustified by faith the same reason is also of strength with vs that we may denie men to be iustified by baptisme seeing they are iustified by the same faith by the whiche Abraham was iustified 13 For the promise that hee should bee the heire of the world was not giuen to Abraham and his seede by the law but by the righteousnesse of faith 13 For the promise c. Nowe hee doeth more clearely repeate that antithesin or contrarietie of the lawe and faith with he touched before with also is diligently to bee noted because if faith borrow nothing of the Lawe that it might iustifie thence we vnderstande it hath rsepect vnto nothing but the mercie of God Furthermore the imagination of those which would haue this to bee spoken of ceremonies is easely refuted because if workes brought any thing vnto iustification then hee shoulde rather haue sayde not by the written lawe but by the lawe of nature But Paule doth not oppose spiritual holinesse of life against ceremonies but faith and his righteousnesse The summe therefore is the inheritaunce was promised to Abraham not because he had deserued it by keeping the law but because by fayth he had obteined righteousnesse And surely as Paule straightwayes declareth then doe the consciences of men inioye perfect peace when they feele that to be freely giuen them which is not due vnto thē by right Saluation in Christ apperteyneth no lesse vnto the Gentiles then vnto the Iewes Hereuppon also it followeth that the benefite is no lesse common to the Gentiles then to the Iewes the cause of which benefit doth equally appertayne vnto both For if mens saluation be founded vpon the onely goodnesse of God they restrayne and hynder the course thereof as much as in them lyeth who exclude the Gentiles from it That hee might bee the heyre of the worlde Seeyng eternall saluation is nowe in hand the Apostle seemeth out of season to carry the readers vnto the world But generally vnder this worde he comprehendeth the instauration or restoring which was looked for in Christ What is meant by the worde world Indeede restitution of life was the principall yet it behooued that the decayed state of the whole worlde shoulde be repayred Therfore the Apostle calleth Christ the heyre of all the goodes of God Heb. 1.2 Because the adoption which we obtayne through his grace hath restored vnto vs the possession of that inheritaunce from the which we fell in Adam And because vnder the type of the land of Chanaan not onlye the hope of eternall life was proposed vnto Abraham but also the full and perfect blessing of God the Apostle very aptly teacheth that the dominion of the worlde was promised vnto him The godly in this present life haue a certaine taste hereof because howsoeuer they are at diuers times pynched with pouertye yet for that with a quiet conscience they participate those thinges which God hath created to their vse Pouertie letteth not but the faithfull may be called the heyres of the world and with his fauour and will inioye the earthly blessinges as pledges and earnest pennyes of eternall life pouerty is no let vnto them wherefore they shoulde not acknowledge heauen earth and the Sea to belong vnto them The wicked albeit they heape vppe the riches of the worlde they canne call nothing theirs but rather they get them by stealth because they vse them with the curse of God And it is great comforte to the godlye in their pouerty that though they liue poorely yet they steale nothing from any but they receyue theyr lawfull commons or allowaunce at the hande of their heauenlye father vntil they see the full possession of their inheritaunce when all creatures shall serue for their glorye For to this ende both earth and heauen shal be renewed that according to theyr measure they might partly serue to illustrate the kingdome of God 14 For if they whiche are of the lawe bee heyres fayth is made voyde and the promise is made of none effect 15 For the Lawe causeth wrath for where
Fathers who had obteined righteousnes before this death For they had that benefite from his death that was to come 7 For the iuste Reason forced me to sett downe this particle gar id est For rather affirmatiuely or by the waye of declaration then causatiuely This is the meaning of the sentence it is a very rare thing amongst men that any shoulde die for a iust man although that may nowe and then happen But let vs grannt that No such example of loue any where to bee found as was in Christ who died for the vngodly and his enemies yet can no man bee founde that will die for a wicked man That did Christ So it is an amplification taken from a comparison because no suche example of loue is extant amongst men as Christ shewed towardes vs. 8 And God confirmeth Seeing this verbe sunist esi is of a doubtfull signification it is more fitte in this place to bee taken for to confirme For the purpose of the Apostle is not to incitate vs vnto thankefulnesse but to establish the confidence and affiance of consciences Hee confirmeth That is he declareth his sure most constant loue towards vs in that for the vngodly sake he spared not Christ his sonne For herein his loue appeared that not being prouoked by loue of his owne free will he first loued vs as Iohn saith They are here called sinners as in many other places who are altogether corrupted and addicted to sinne as Iohn saith Iohn 3.16 God heareth not sinners That is such as are desperately Iohn 9.31 and wholly giuen to wickednes A woman that was a sinner that is of an vnhonest life And that appeareth better by the Antithesis whiche straightwayes followeth beyng iustified by his blood For seeyng hee opposeth these two betweene themselues Luke 7.37 and faythe they are iustified who are deliuered from the guiltinesse of sinne it is a consequent they are sinners who for their euill wookes are condemned The summe is if Christe by his death hath purchased righteousnesse vnto sinners Christ is no lesse able nor willing to defēd then he was to redeeme much more shall hee defend them beyng now iustified from destruction And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine For it were not enough that saluation was once purchased for vs except Christe did conserue the same safe and firme vnto the ende And that is it the Apostle goeth about nowe namely that it is not to be feared least Christ should breake of the course of his grace in the middle rase For since he hath reconciled vs to the father such is our condition that hee will shewe foorth his fauour more effectually towardes vs and dayly increase the same 10 For if when wee were enemies wee were reconciled to God by the death of his sonne much more being reconciled shall wee be saued by his life This is an exposition of the former sentence with an amplification taken frome the comparison of life and death Wee were enemies quoth hee when Christe tooke vpon him the mediation to reconcile the father Nowe we are friendes through his reconciliation if that coulde bee brought to passe by his death his life shall be of greater power and more effectuall So then we haue notable testimonies which may cōfirme the confidence of saluation in our heartes His meaning is wee were reconciled to GOD by the death of Christe because it was the sacrifice of reconciliation whereby GOD was reconciled to the worlde as I haue declared in the fourth Chapter But here the Apostle seemeth to be contrary vnto himselfe For if the death of Christ were the pledge of the loue of God towards vs Obiection It followeth that euen then we were acceptable to him Answeare but now he saith we were enimies I aunsweare because God hateth sinne we also are odious vnto him as we are sinners but as in his secret counsayle he electeth vs into the body of Christ he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs vntill we perceiue it by faith Therefore in respect of our selues we are alway enimies vntil the death of Christ come betweene to reconcile God And this difference of a twofold respect is to be noted For otherwise we know not the free mercy of God then if we be perswaded that he spared not his onely begotten sonne because he loued vs at suche time as there was enmitie betweene him and vs Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe except this be vnto vs the beginning of our reconciliation with God that wee being perswaded the satisfaction being perfourmed hee is nowe fauourable to vs who before was iustly angrie with vs. So when acceptation into grace is ascribed to the death of Christe the meaning is that then the guiltinesse is taken away whereunto wee are otherwise subiect 11 And not this onely but also wee reioyce in God through our Lorde Iesus Christe by whome we are nowe reconciled 11 And not this onely Nowe he scaleth vnto the highest steppe of reioycing For whiles wee glory that God is ours what so euer good thinge may eyther bee imagined or wished doeth followe and flowe out of this fountayne For God is not onely the chiefest of all good thinges but he conteineth the summe and euery part in him selfe God in whom all good things are included is made ours by faith and hee is made ours by Christ Hither then doe wee come by the benefite of fayth that nothing bee wanting vnto vs touching felicitie And it is not without cause hee so often repeateth reconciliation First that wee might learne to fixe our eyes vpon the death of Christ as often as wee speake of our saluation Secondly that we may knowe that our confidence is no where t is to be reposed then in the forgiuenesse of sinnes 12 Wherefore as by one man sinne entered into the world and by sinne death and so death went ouer all men in as much as all haue sinned 13 For vnto the lawe sinne was in the world but sinne is not imputed while there is no lawe 14 But death raigned from Adam vnto Moses euen ouer them that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come 12 Wherefore as Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes For if Christ came therefore that he might deliuer vs from that calamitie into the which Adam fell and did precipitate all his posteritie with him we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam although all thinges are not a like on both partes Therefore Paul addeth a correction which shall be seene in his place and wee also if there be any diuersitie shall note it It is a vice in writing when that
downe before For the similitude he bringeth in taketh away al ambiguitie because grafting doth not onely note the conformitie of example but a secret coniunction whereby wee growe vppe together with him so that hee quickening vs with his spirite powreth his vertue into vs. Therefore as a graft hath the condition of life and deathe common together with the tree in the which it is grafted so it is reason wee shoulde no lesse bee partakers of the life then of the death of Christe For if wee bee grafted into the similitude of the death of Christe and that is not without his resurrection then no more shal our death be without a resurrection But the wordes may haue a two folde exposition either that wee are grafted in Christ into the similitude of his death or simply we are grafted into his similitude The first acception would require the greek Datiue homoiomati that is to the similitud to be referred to the shewing of the maner And I denie not but that hath a fuller sense yet because the other agreeth better to the simplicitie of the worde I haue thought good to preferre it Albeit it is but a small matter seeing both come to one sense Phil. 2.7 Chrysostome thinketh Paule said the similitude of death for death as in another place How wee are grafted into the similitude of the death of Christ beeing made in the similitude of men But me thinke I see some greater Emphasis in this worde For besides that it auaileth to inferre the resurrection it seemeth to tende vnto this not that wee shoulde die like Christe by a naturall death but that wee haue this congruencie with his death that as he dyed in the fleshe which hee receiued of vs so wee shoulde die in our selues that wee may liue in him Then is it not the same death but the like for the resemblance or proportion betweene the death of this present life and spiritual renouation is to bee noted Graffed This worde is very significantâ— for it declareth plainely that the Apostle doth not exhort onely but rather deliuereth the doctrine of the benefite of Christe For he requireth not any thinge of vs which is to be done by our studie or industrie Wherein the similitude of grafting holdeth not but he preacheth that grafting which is done by the hand of God Neither is it conuenient a man shold goe about to apply the metephor or coÌ„parisoÌ„ to euery part For betwene the graftinge of trees and this oure spirituall graftinge there will straightwayes appeare a diuersitie for in that the graft dothe drawe his nourishment from the roote but yet reteineth his naturall propertie of bearing fruite but in this insertion or grafting of ours wee doe not onely drawe the iuice and strength of life from Christe but also wee passe from our nature into his Howbeit the mynde of the Apostle is to note nothing els then that efficacie of the death of Christe which sheweth it selfe in the mortification of our fleshe and that of his resurrection to renew in vs a better nature of the spirit 6 That our olde man It is called the olde man as the old testament is so called in respect of the new For it beginneth to be olde when our regeneration being begunne How it is called the old man it is by litle and litle destroyed and he meaneth the whole nature which we bring out of our mothers wombe which is so vncapable of the kingdom of God tâ—â— must needs perish so farre foorth as we may be restored into 〈◊〉 life He saith this old man is fastened to the crosse of Christ because through his vertue it is slayne And he hath precisely alluded vnto the Crosse that he might expressely shew How the old maÌ„ is crucified how we haue not mortification else where then by the participation of his death For I doe not agree vnto them who vnderstand that he said rather crucified then dead because it liueth yet and floorisheth on some part That is verily a true saying yet it agreeth but litle with the present place The body of sinne What is meant by the body of sin which he addeth a litle after signifieth not the flesh and bones but the masse of sinne and corruption For manne beeing lefte to his owne nature is a masse contracted of sinne Hee noteth the end of this abolishing when he saith That wee shoulde not serue sinne any more Whereby it followeth that so long as we are the sonnes of Adam and nothing els but men we are so subiect vnto sinne that wee canne doe nothing els but sinne but beyng grafted into Christ we are deliuered from this miserable necessitye not that by and by we cease altogether to sinne but that at lengthe wee become Victorers in the fight 7 For hee that is dead is iustified from sinne 8 For if so that we be dead with Christ wee beleeue that wee shall also liue him 9 Knowing that Christe beeyng raysed from the dead dyeth no more death hath no more power ouer him 10 For in that he dyed he died to sinne once but in that he liueth he liueth vnto God 11 So yee also esteeme your selues dead verily vnto sinne but liuing vnto God in Christ Iesus our Lord. 7. For he that is dead This is an argument taken from the property or effect of death For if death put downe all the actions of life we which are dead must needes cease from the actions of that life which actions it exercised whiles the same life coÌ„tinued For iustified vnderstand freed and deliuerâ—â—â—â—om seruitude or bondage For as he is loosed from the bâ—â—â— of accusation who is freed from the sentence of the Iudge so death loosing vs from this life doth free vs from all the actions therof Furthermore albeit there is no where amongest men suche an example extaunt yet there is no cause why thou shouldest thinke this that is sayde here eyther to be a vayne imagination or shouldest despayre because thou findest not thy selfe in the number of those who haue vtterly crucified the flesh For this worke of God is not perfected the same day it is begun in vs but it increaseth by little and little by daily increments as by degrees is brought to perfection The fruite of our communicatioÌ„ with the death of Christ is that the fleshe with his concupiscences be mortified To be briefe then take it thus if thou art a Christian there must appeare in thee the signe of thy communication with the death of Christ whose fruite is that the flesh be crucified with all his concupiscences Howbeit thou mayest not therefore counte this communication as none because as yet thou doest feele some reliques of the fleshe to liue in thee but thou art continually to studie for the augmentation thereof vntill thou arte come vnto the marke For it is well if our fleshe be continually mortified and we haue profited wel when the flesh beyng subdued hath yeelded to the
deteineth a man in the letter of the law maketh him subiect vnto death On the contrary he calleth the law of sin death What is meant by the law of sin the dominion of the flesh and tyrannie of death which proceedeth thence The law of God is as it were placed in the midst which law teacheth righteousnes but giueth it not yea rather it bindeth vs in stronger bonds vnto the seruitude of sin death Therefore the meaning is where as the law of God condemneth men that commeth to passe because so long as they abide vnder the bonde of the lawe they are pressed with the bondage of sin and so are gilty of death But the spirit of Christ whiles by correcting the inordinat lusts of the flesh Obiection he abolisheth the law of sin in vs doth also deliuer vs from the giltines of death If any should obiect that then the forgiuenesse wherby our offences are buried Answeare doth depend vpon regeneration the answere is easie namely that the cause is not here set downe of Paule but the maner only is deliuered wherby we are loosed from giltinesse And Paule denieth vs to obteine that by the doctrine of the lawe but whiles we are renewed by the spirite of God wee are also iustified by free forgiuenes that the curse of sinne might no more lie vpon vs. This sentence therfore is as much as if Paul had said the grace of regeneration is neuer separated trom the imputation of righteousnesse I dare not take the law of sin death with some for the loue of god because it seemeth to bee a hard speech For although by increasing sinne it beget death yet Paule did purposely aboue withdrawe from this despite or roughnesse of speeche Although nothing the more I consent to their opinion who vnderstand the law of sin for the concupiscence of the flesh as though Paul said he had cōquered it For shortly after it shal as I hope sufficiētly appeare that he speaketh of free forgiuenesse which doth bring vnto vs a perfect peace with God I had rather keepe the name of law then with Erasmus to translate it right or power because Paule did not without cause allude vnto the lawe of God 3 For that which was impossible to the law Nowe followeth the polishing and setting foorth of the confirmation namely that the Lorde hath by his free mercy iustified vs in Christe which thing was impossible for the law But because this is a very notable sentence let vs examine euery part thereof That hee intreateth here of free iustification or of remission wherby god reconcileth vs to himselfe The doctrine of remission free mercy is restrained vnto those who ioyne repentance vnto faith it may be gathered by that last clause where hee addeth who walke according to the spirite and not according to the fleshe For if Paule went about to teach how by the spirite of regeneration we are instructed or furnished to conquere sinne to what end were this addition But it was very expedient that after he had promised free remission vnto the faithful then this doctrine should be restrayned vnto those who ioyne repentance vnto faith and abuse not the mercy of God vnto the licenciousnes of the flesh Secondarily heere is to be noted the rendring of the cause For the Apostle sheweth how the grace of Christ doth absolue vs from giltines Now concerning the wordes impossible to the lawe out of questiō is takē for a defect or impotencie as though it were said there was a remedie founde of God whereby the impossibilitie of the lawe was taken away As for the particle en O which Erasmus hath turned that part wherein because I thinke it to be causall I choose rather to translate it because And albeit perhaps you shall not finde such a phrase of speech with good authours of the Greeke tongue yet because the Apostles do euery where vse Hebrewe phrases this interpretation ought not to seeme hard Certainly the sound Readers will graunt that the cause of defect was expressed here as we shal declare again a little after Now whiles Erasmus putteth down of himself the principall verbe in my iudgement the text doth runne verye well o-otherwise The Coniunction Kai and hath deceiued Erasmus that he should insert or thrust in the verbe Praestitit that is hee hath perfourmed But I think it was put for amplification sake except any perhaps like the coniecture of the Greeke gloser better who ioyneth this member and of sinne to that goeth before namely God sent his sonne in the similitude of sinfull flesh for sinne Howebeit I haue followed that which I haue thought to bee the naturall sense of Paule Nowe I come vnto the thing it selfe Paule affirmeth plainely that our sinnes were therefore done away by the death of Christ because it was impossible for the lawe to make vs righteous Whereupon it followeth there is more commaunded in the lawe then we are able to perfourme because if wee were able to perfourme the lawe it were in vaine to seeke for remedie els where Wherefore it is absurde that mans strength shoulde bee measured by the precepts of the lawe as though God in requiring that is iuste had regarded what and howe greate our strengthe were Because it was weake least any shoulde thinke the law were charged vnreuerently with weakenesse or should restraine this vnto ceremonies Why the lawe cannot iustifie Paule hath precisely expressed that that defect is not through the fault of the lawe but through the corruptiō of our flesh For we must cōfesse if any did absolutely satisfie the lawe of God he were righteous before God So then hee denieth not the law to be able to iustifie vs in respect of doctrine as which conteineth the perfect rule of righteousnesse but because our fleshe doeth not compasse that righteousnesse the whole strength of the lawe falleth or vanisheth away So their errour or rather dotage is refuted who thinke the power of iustifiyng is taken away onely from ceremonies when Paul plainely putting the fault in vs declareth that hee doth finde no faulte in the doctrine Furthermore vnderstand the infirmitie or weakenesse of the lawe as the Apostle is wont to vse the woorde astheneias not onely for a little weakenesse but for impotencie that hee might signifie howe the law hath no force at all to iustifie Thou seest then we are vtterly excluded from the righteousnes of workes and therefore must flee vnto the righteousnesse of Christ because there can be none in our selues Which thing is chiefly necessarie to be knowen for we shall neuer be cloathed with the righteousnes of Christ except first we know assuredly that we haue no righteousnes of our owne The name flesh is put alway in the same signification namely for our selues Therefore the corruption of our nature maketh the lawe of God vnprofitable to vs because whiles it sheweth the way of life it doth not reduce vs backe Howe God hath
vnto all He calleth those the sonnes of the fleshe in whom there is nothing more excellent then carnall progenie as he calleth those the sonnes of promise who are peculierly sealed of the Lord. 9 For this is the worde of promise He addeth another testimonie in the explication whereof wee may see with what diligence and dexteritie he handeleth the scripture When the Lorde quoth hee saide hee would come Gen 18.10 and Sara should beare a sonne to Abraham thereby hee insinuated that his blessing was not yet extant but was yet to come Howbeit Ismael was nowe alreadie borne when that was spoken Therefore the blessing of God was out of Ismaell And let vs also by the way note with what circumspection he proceedeth heere least hee should exasperate the Iewes For first the cause beeing suppressed hee doth simply declare the matter then secondarily he openeth the fountaine 10 Neither hee onely but Rebecca also when shee had conceiued by one euen by our father Isaac 11 For yer the children were borne and when they had neither done good nor euill that the purpose of God might remaine according to election not by works but by him that calleth 12 It was saide vnto her the elder shall serue the younger 13 As it is written Iacob haue I loued and haue hated Esau 10 Neither hee onely In this Chapter there are certain broken sentences as this is but Rebeeca also which had conceaued by one our father Isaac For hee endeth in the middest thereof before he come vnto the principall verbe Yet the meaning is that this diuersitie touching the inheritance of the promise may not onely bee seene in the sonnes of Abraham but also there is a farre more euident example thereof in Iacob and Esau For in the former some might alleadge the conditiō was not equall because one was the sonne of an handmaid But these were both of one wombe and twinnes yet was one reiected and the other receiued of the Lorde Whereby appeareth that the fulfilling of the promise doth not indifferently fall out a like in all the sonnes of the fleshe And because Paule did respect the persons to whome God made his counsayle knowen I choose rather to vnderstande the masculine Pronowne The special election was not only reuealed to Abraham but also to Rebecca then the Newter as Erasmus hath doone For the meaning is that the speciall election was not onely reuealed vnto Abraham but also afterward to Rebecca whiles shee did beare two twinnes in her wombe 11 For yer the children were borne Nowe hee beginneth to ascend higher namely to shewe the reason of this diuersitie which hee teacheth doth not consist in any thing els then the election of God For hitherto hee had touched in fewe wordes that there was a difference amongest the carnall sonnes of Abraham namely notwithstanding they were all by cirumcision adopted into the fellowship of the couenant yet the grace of God was not effectuall in them all and that they therfore are the sonnes of the promise who inioy the benefites of God But whence that came he had either not spokē of it or els he had obscurely insinuated it But nowe he doth plainely referre the whole cause vnto the election of God and the same free and such as doth not depend vpon men that in the saluation of the godly nothing might be sought for aboue the goodnesse of God and in the destruction of the reprobate nothing aboue his iust seueritie The first proposition Let this therefore be the first proposition as the blessing of the couenant doth separate the people of Israel from all other nations so also the election of God discerneth the men of that nation whiles he predestinateth some vnto saluation and other some vnto condemnation The 2. proposition is that there is no other foundation of that election then the meere goodnes of God and also mercie since the fall of Adam The second proposition which mercie not for any consideration of woorkes at all imbraceth whom it pleaseth The third proposition that the Lord in this his free election is at libertie and loose from that necessitie The third proposition that he should indifferently impart the same grace vnto all But rather whom he will he passeth ouer and whom he will he chooseth All these thinges doeth Paule comprise briefly in one sentence then afterward he will prosecute the rest Finally in these wordes when they were not yet borne or had done good or euill he declareth that God in putting of a difference could not haue respect to the woorkes which were not yet And they which reason to the contrarie saying that doth not let but the election of God may discerne betweene men according to their merites because God doth foresee by the works to come who wil be worthy or vnworthy of his grace doe not see more then the Apostle but fal in that principle of religion which ought to be very well knowen to all Christians namely that God could see nothing in the corrupt nature of man such as was in Esau and Iacob whereby he might be moued to doe good Therefore when he saith that both of them had then done neither good nor euil it is also to be added which he presumeth namely that both of them were the sonnes of Adam by nature sinners indued with no crumme of righteousnesse Neither doe I therefore stand so long in expounding these as though the minde of the Apostle were doubtfull but because the Sophisters not being cōtent with the simplicitie therof goe about by their friuolous distinctions to creepe out hence my meaning was to shew that Paule was not ignoraunt of those thinges they bring but that they rather are blinde in the first principles of religiō Moreouer although the corruption of nature which is dispersed ouer all mankynde before it come as they say into action is auayleable enough vnto condemnation wherby followeth that Esau was woorthely reiected because naturally he was the sonne of wrath yet least anye doubt should remayne as though through respect of any fault or sinne his condition was the woorse it was necessary as well sinnes as vertues should be excluded Surely true it is that the next cause of reprobation is for that wee are all accursed in Adam yet to the end we might learne to rest in the bare and simple will of God Paule dyd lead vs aside from the consideration thereof for so long vntill hee had established this doctrine namely that God hath a sufficient iust cause of election and reprobation in his owne will or pleasure That the purpose of God c. Almost in euery woorde hee vrgeth the free election of God for if works had place he should haue said that the reward of God might stande by workes But hee opposeth the purpose of God which is conteined that I might say so in his onely pleasure And least there shoulde remaine any doubt therof by adding the other parcel according to election
he hath remoued all doubt And then the third clause not of workes but of the caller Nowe then let vs apply our mindes more neerely vnto this text If the purpose of God according to election be thereby established that before the brethren were borne had done either good or euill the one is reiected the other is chosen then if any would go about to attribute to their works the cause of differeÌ„ce the purpose of God shold so be ouerthroweÌ„ Now whereas he addeth Our election is grounded onely vpon the goodnes of god not of workes but of the caller Hee signifieth not of the behalfe of workes but of calling only For he goeth about to exclude all consideration of works Wherfore we haue all the stablenes of our election concluded in the onely purpose of God merites are worth nothing here which serue for nothing but vnto death no dignitie is regarded for ther is none but the onely goodnes of God raigneth And therefore the doctrine is false contrary to the word of God namely that God doth chose or reiect as hee foreseeth euery man worthie or vnworthie of his grace 12 The elder shall serue the younger Beholde how the Lord putteth a difference betweene the sonnes of Isaac yet beeing in their mothers wombe When the Lord called Iacob to that birthright was due by the order of nature to Esau therby he gaue a type of another matter For this is the answere of the heauenly oracle wherby it followeth that his pleasure was to shewe vnto the younger speciall fauour which he denied vnto the elder And although this did appertein vnto the law of birth right yet therin as in the type of a greater matter was the will of God declared And that may easily be seen if we doe consider how litle according to the flesh the birthright profited Iacob For therefore hee was both in great danger also for the auoiding of that danger he was forced to flee from his house countrie and was vncourteously intreated in exilement and when he returned trembling doubtful of life he prostrateth himfelfe at the feete of his brother humbly he beseecheth him to forgiue him his offence doth not liue but by his pardon Where is his Lordship ouer his brother of whom he is constrained by prayer to aske life Therefore there was some greater matter then the birthright which the Lord promised by his oracle 13 As it is written Yet he confirmeth by a surer testimonie how greatly that oracle giuen to Rebecca did auaile to the presente cause namely that by the Lordship of Iacob bondage of Esau the spirituall condition of theÌ„ both was testified Secondarily that Iacob obteined this grace by the goodnes of God and no merit of his Therefore this testimonie of the Prophet declareth why the Lord gaue vnto Iacob the birthright And it is takeÌ„ out of Malachie where the Lord vpbraiding the vnthankfulnes of the Iewes first maketh mention of his goodnes towards theÌ„ Malac. 1. I haue loued you quoth he and he addeth whence the beginning of loue proceeded was not Esau the brother of Iacob As though hee said what prerogatiue had he why I should preferre him before his brother none at all For there was an equall right sauing that by the law of nature this which was the younger ought to haue been subiect to him that was the elder yet haue I chosen hym refused this being moued thereunto by my mercy only and by no dignitie of workes And now I had adopted you to be my people that I might still prosecute the same loue towardes the seede of Iacob but I haue reiected the Edomites the progenie of Esau Therefore ye are so much the worse whom the remembrance of so great fauour cannot prouoke to the worship of my maiestie And although the earthly blessings are there also mentioned which god bestowed vpon the Israelites yet we must not otherwise take theÌ„ then pledges of his beneuolence For where the wrath of God is there foloweth death but where his loue is there followeth life 14 What shall we say then is there any vnrighteousnesse with God God forbid 15 For hee saith to Moses I will haue mercy on whom I will haue mercy and will shew compassion on whome I will shewe compassion 16 So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy 17 For the scripture saith to Pharaoh For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the earth 18 Therefore he hath mercy on whom he will whome he will hee hardeneth 14 What shall wee say then Fleshe cannot heare that wisedome of God but straightwayes it is troubled with tumultuous questions and in a sort striueth to bring God to a count Therefore wee see the Apostle so often as hee handeleth any high mysterie answereth many inconueniences wherewithall hee knewe the mindes of men otherwise to bee occupied And chiefly when men heare that of predestination whiche the scripture deliuereth they are tangled with many trifles For the predestination of God is truly a Labyrinth whence the wit of man can no way vnwinde it selfe but such is the importunate curiositte of man that the more dangerous the inquisitioÌ„ of any thing is the more boldly he rusheth thither so when talke is of predestination because he caÌ„not bridle himself Predestination is not therefore vtterly to be neglected because it is a hard daÌ„gerous question by his rashnes hee doth straightwaies as it were drowne himself in the depth of the sea What remedie then haue the godly should they flee all remembrance of predestinatioÌ„ no not so For seeing the holy ghost hath taught nothing but that which is necessary for vs to know assuredly the knowledge thereof shal be profitable if it keep it self within the word of God Let this theÌ„ be a sure obseruatioÌ„ with vs that we seek to know nothing of it but that the scripture teacheth where the Lord shutteth his holy mouth let vs also stop the way to our mindes of going further But because wee are men into whose mindes those foolish questions doe naturally come let vs heare of Paul how we may meet with theÌ„ Is there any vnrighteousnes with god This is a moÌ„strous furie of mans wit that rather it chargeth god of vnrighteousnes theÌ„ it wil reproue itselfe of câ—citie neither wold paul fetch things far of wherw t he might trouble the readers but at it were hee taketh away that wicked doubt which straitwayes creepeth in vpon many so soone as they heare that God doth determine of euery one according to his pleasure Furthermore this is that kind of vnrighteousnesse which flesh imagineth that one being neglected God doth respect another That Paul might loose this knot he deuideth the whole cause into two members in the former whereof he intreateth of the elect in the
other of the reprobate and his will is that in those wee consider the mercy of God but in these we acknowledge the iuste iudgement of God First of all therefore hee aunswereth that this cogitation is execrable that vnrighteousnes should bee thought to be with God then secondly he declareth on both sides how there can be none Yet before we goe further this obiection testifieth cleerely that God hath elected some reiected othersome the cause is no where els to be sought for then in his purpose For if the difference were grounded vpon the respect of works in vaine had Paule moued question of the vnrighteousnes of God wherof there could be no suspition if he handled euery one according to his desert Now this also is to be noted in this second place that although he saw this part of doctrine could not bee touched but murmuring speeches also horrible blasphemies would straitwaies rise against it yet frākly freely he doth denoūce it yea he dissembleth not what occasion of storming and murmuring there is offered vnto vs whiles we heare that before men are borne euery one hath his lot appointed by the secret counsaile of God yet neuerthelesse he goeth on without doubting he denounceth that which he had learned of the holy spirite Whereby it followeth that their nicenesse is intollerable who seeke to be wiser-in redeeming pacifying offences then the holy Ghost Least God should be charged with any fault they make religion of the matter simply to say that the saluation and destruction of men doth depend of his free election If they restrained their mindes from wicked curiositie and also brideled their tongues frō too muche lauishing their modestie sobrietie were to be allowed of but what boldnesse is this to bridle the holy ghost and Paule Let this magnanimitie therfore florish in the church of God that the true teachers be not ashamed of the simple profession of true doctrine howsoeuer it be hated and to refute whatsoeuer reproches the wicked thrust in 15 For he saith to Moses Touching the elect God cannot be charged with any vnrighteousnes for he voutsafeth them of mercy according to his good pleasure And yet here also the flesh findeth somewhat to murmure or complaine Because it cānot yeeld this vnto God that he should voutsafe one with fauour rather then another vnlesse the cause appeare foorth Because therefore it seemeth absurd that some should be preferred before others without desert the frowardnes of men maketh warres with God as though he gaue vnto the persons more then equity Now let vs see how Paule defendeth the righteousnes of God First he obscureth not neither hideth that which he saw to be odious but in mainteyning thereof he proceedeth with immutable constancie Secondly he laboureth not to finde out reasons to mollifie the asperity but he counteth it sufficient by the testimonies of Scripture to restraine impure barkinges This might seeme to be a cold excuse that God is not vniust because he is merciful to whō he wil but because vnto God his owne onely authority is sufficient so that he standeth in no need of the defēce of any other it was sufficient vnto Paul that he was appointed a defēder of his owne right And Paul bringeth here the answere which Moses receiued of the Lord whē he prayed for the health of the whole people Exod. 33.15 I wil haue mercy saith the lord on whō I wil haue mercy I wil shew compassion to whō I wil shew cōpassion By this oracle the Lord declared howe hee is debtor to no man that it is of his free goodnes whatsoeuer he giueth vnto them secōdly that this beneficency is free that he may bestow it vpon whom he will lastly that no cause can be imagined aboue his wil why he doth good vnto certayne men and willeth them well not vnto al. His words are as much as if it were said looke vppon whom I haue once determined to haue mercy I will neuer take my mercy from him and I will for euer shew bountifulnesse vnto him to whom I haue determined to bee bountifull And so hee noteth the highest cause of bestowing grace namely his voluntary decree and withall hee insinuateth that hee hath appoynted his mercye peculiarly for certaine For both this short speech excludeth all forreyne causes as when we chalenging to our selues free power of dooyng wee saye I will doe what I will doe And also the pronowne Relatiue expresseth plainely that mercy is not indifferently for al. This libertie is taken from God if his election be tyed to external causes In tow wordes which Moses vseth the onely cause of saluation is expressed for Chanan is to fauour or giue a benefit freely liberally but Racham is to shew mercy So that is brought to passe that Paul intendeth namely that the mercy of God because it is free is not tyed but he may shew it where he lust 16 So then it is not c. By that testimonie hee gathereth that without all controuersie it followeth the election of God is not to be attributed to our industrie or studie or indeuour but is wholy to be referred vnto the counsaile of God Least any shold thinke that they who are chosen are therefore chosen because they dyd deserue it or had wonne vnto themselues the fauour of God by any meanes or finally because there was in them any crumme of dignitie or worthinesse whereby the Lord might be prouoked And vnderstand it simply that it standeth not in our wil or studie for he hath put course for study that we should be nūbred amongest the elect but that standeth wholy on the goodnesse of God which choseth those freely that neither will nor studie no nor thinke of it And they who reason out of this place that there is in vs some force or vertue of studie but whiche can doe nothing by it selfe except it be holpen by the mercy of God they doe it foolishly For the Apostle doth not shewe what is in vs but excludeth all our indeuours It is therefore a meere cauillation that they bring in namely that wee will and runne because Paule denieth it to bee in the willer or runner seeing his minde is nothing els then that neither will nor running doth any thing Yet they are againe to bee reproued who to the ende they might giue place to the grace of God abide secure and idle For although we profite nothing by our owne study yet that studie which is inspired of God is not vneffectual These thinges are not therefore saide that wee shoulde by our waywardnesse or slouthfulnesse choke the spirite of GOD infusing his sparkles into vs but that we should vnderstand it is of him whatsoeuer we haue and therefore let vs learne both to aske all things of him to hope for all thinges and to ascribe all things to him also with feare trembling to seek our saluatiō Pelagius hath gone about by another sophisticall but a
filthie or rotten cauillation to abuse the sentence of Paule namely that it is not the willer or runner onely because the grace of God helpeth Whom Augustine hath not onely soundly but wittilye refuted for if the will of man be therefore denied to be the cause of election because it is not the onely cause but in part then thus it may be saide againe that it is not of mercy but of the willer and runner For where there is a mutuall woorkyng there shall also bee a mutuall praise But assuredlie this last saying doeth fall with the weight of his owne absurditie The saluation of the elect standeth wholy and onely vpon the mercy of God let vs therefore determine that the saluation of those whome it pleaseth God to saue is so ascribed vnto the mercy of God that nothing is left vnto the industrie of man Neither hath it much more colour that some would haue those recited together in the person of the wicked For howe shall it hang together to wrest those places of Scripture where the righteousnesse of God is defended to vpbraide vnto him tyrannie Againe is it like seeing the refutation was readie and easie that Paule without speeche woulde suffer the Scripture to bee so grossely abused But these starting holes they haue soughte who dyd measure this incomparable mysterie of GOD by theyr owne sense It was a rougher doctrine for their daintie and tender eares then that they coulde thinke it meete for an Apostle But they ought rather to haue bended their own stifneckednesse to the obsequie of the spirite that they might not haue been so much addicted to their own grosse imaginations 17 For the scripture saith c. Nowe hee commeth vnto the seconde member of the reiection of the wicked Wherin because there seemeth to bee somewhat more absurditie so muche the more diligently hee goeth about to make manifeste howe God in reiecting whome hee will is not onely irreprehensible or without blame Exod. 9.16 but also wonderfull in his wisedome and equitie Hee therefore taketh his testimonie out of Exodus Where the Lorde saith it was hee that stirred vp Pharaoh to that ende that whiles he went about stubbornely to resist the power of GOD hee beeing ouercome and subdued might be for an example how inuincible the arme of God is to the bearing wherof much lesse to the breaking wherof no humaine strength is sufficient Beholde the paterne that the Lord would shewe in Pharaoh Two things to be considered in Pharaoh Wherefore two thinges are to bee considered here the predestination of Pharaoh to destruction which is verely referred vnto the iust but yet secrete counsayle of God Secondly the ende thereof which is that the name of God might be celebrated and to that ende doth Paule chiefly staye vpon it For if this hardening be such for the which the name of GOD deserueth to bee declared that hee shoulde bee charged with vnrighteousnesse is abhomination It is an argument taken from the places of contraries But because manie interpreters whiles they go about to qualifie this place also they doe corrupt it first it is to bee noted that for the worde stirred vp In Hebrewe it is I haue ordeyned thee where the Lorde going about to declare that the stubbornnesse of Pharaoh was no let to him that hee might not deliuer his people affirmeth that his furie was not onely foreseene of him and that hee had meanes prepared to brydle it but also that hee had purposely so ordeyned it and verely to that ende that hee might shewe foorth a more euident testimonie of his power Some therefore doe turne it amisse namely that Pharaoh was reserued to a tyme seeing rather hee speaketh of the beginning For seeing many thinges else where occurre vnto men whiche hinder their counsayles and let the course of their actions God saith Pharaoh came from him and that this person was layde vpon him Vnto which sentēce the word raise or stirre vp notably agreeth Finally least any should imagin that Pharaoh was moued from aboue by a certaine vniuersall and confused motion that hee might rushe into that furie the speciall cause or ende is noted as if it were sayde that God did not onely know what Pharoah woulde do but also purposely appointed him to this vse Where by it followeth that it is in vayne nowe to striue with him as though hee were bounde to giue a reason or account seeing hee doeth willingly come forth himselfe and preuenteth this obiection denouncing that the reprobate in whom hee will haue his name celebrated come from the secret fountain of his prouidēce 18 Therefore he hath mercie on whom he will Heere followeth the conclusion of both members which can not any way bee vnderstoode in the person of any other then of the Apostle because straightwayes he addeth a communication with the aduersary when he beginneth to bring foorth such things as may be obiected of the contrary part Therfore it is not to be doubted but Paule speaketh these of his owne sence as we haue admonished a little before namely that God according to his pleasure voutsafeth whom he seeth good of mercy and draweth foorth the seuerity of iudgement against whom he list For this hee goeth about to bring to passe amongest vs that concerning the diuersitie is betweene the elect and reprobate our mind might bee content with this namely that it hath so pleased God to illuminate some vnto saluation and blind othersome vnto death and not seeke for any cause aboue his will For we must stande vpon these particles of whom hee will and whom hee will Beyond that which he doeth not suffer vs to passe But the worde harden To harden how it is taken when in the Scriptures it is attributed to GOD it doth not onely signifie as certaine tempering moderatours woulde haue it a permission or suffering but also the action of Gods wrath For all externall thinges which make to the excecation of the reprobate are the instruments of his wrath And Satan him selfe which inwardly worketh effectually is so farre foorth his minister that he worketh not but at his commaundement Therefore that friuolous euasion or refuge which the schoole men haue of foreknowledge doth fall downe For Paule doth not onely say that the ruine of the wicked is foreseene of the Lorde but is ordeined by his counsaile and will as Salomon also teacheth Prou. 16.4 that the destruction of the wicked was not onely foreknowne but that the wicked ones themselues were purposely created that they might perish 19 Thou wilt say then vnto mee why doeth hee yet complayne who hath resisted his will 20 But O man what art thou that pleadest or shouldest pleade in iudgement with GOD shall the thinge formed say to him that formed it why hast thou made mee so 21 Hath not the potter power of the clay to make of the same lumpe one vessel to honour and another vessell to dishonour 19 Thou wilt say then vnto mee
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
pretendeth he meant no harme And this pretence at this day holdeth a great many that they apply not their studie to search out the truth of God because they thinke that to bee excusable whatsoeuer they transgresse of ignorance without set malice yea with a good intention But there is none of vs can excuse the Iewes that they crucified Christe that they cruelly raged against the Apostles that they went about to destroy and extinguish the Gospel and yet they had the same defence wherin wee glory securely Therefore let those vaine hastings or wranglings of good intention goe If wee seeke the Lord from our heart let vs follow the way by the which there is accesse vnto him For it is better As Augustine saith yea euen to halt in the way then to runne stoutly out of the way If we would be religious let vs remember that is true which Lactantius teacheth namely that is true religion which is ioined with the word of God And againe when we see them to perish who through good intention wander in darknes let vs think we are worthie of a thousand deaths if we being illuminated of God do wittingly willingly wander from his way 3 For they being ignorant of the righteousnes of God Behold how through rash zeale they erred namely that they went about to erect their own righteousnes which foolish trust came of the ignorance of Gods righteousnes Mark the antithesin or contrarietie of the righteousnes of God and men first we see they are opposed one against the other as things contrary which cannot stand together whereby it foloweth that the righteousnes of God is ouerthrowne so soone as men establish their owne righteousnes Secondly to the ende the Antitheta or contrarieties might answer one the other What righteousnes is called the righteousnes of God and what the righteousnes of men out of question that is called the righteousnes of God which is the gift of God as againe that is called the righteousnesse of men which they seeke in or of themselues or which they trust that they bring vnto god Therefore he is not subiect to the righteousnes of God who wil bee iustified in himselfe because the first steppe to obteine the righteousnes of God is to resigne or forsake his own righteousnes for to what end is it to seeke for righteousnes elswhere but because necessitie doth constraine vs and we haue declared in another place how men put on the righteousnes of God by faith namely because the righteousnes of Christe is imputed vnto thē Finally Paul doth greatly disgrace that pride wherwith hypocrites are puffed vp howsoeuer it be couered with a faire face of zeale whiles he saith the yoke of god beeing as it were shaken off they are all aduersaries and rebels against the righteousnes of God 4 For Christe is the ende of the law The worde fulfilling seemeth vnto me not to serue amisse in this place as Erasmus also hath translated it perfection but because the other reading is receiued by the consent almost of all men and the same also agreeth well the readers for my part shal be at libertie to reteine it By this reason the Apostle meeteth with an obiection which might bee moued against him For the Iewes might seeme to haue kept the right way because they applyed or gaue themselues to the righteousnesse of the lawe It stoode him in hande to refute this false opinion whiche thing hee doth heere For hee sheweth that hee is a preposterous interpreter of the lawe who seeketh to bee iustified by the works thereof because the law was giuen to this end that it might lead vs by the hand to another righteousnesse Yea whatsoeuer the lawe teacheth whatsoeuer it commandeth whatsoeuer it promiseth it hath Christe alway for his marke so then all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnes confounded with the knowlege of sinne doe seeke for free righteousnesse of him onely Whereby it foloweth that the corrupt abuse of the law is iustly reprehended in the Iewes who lewdly of their helpe made their hinderance yea it appeareth they did shamefully lame the lawe of God who hauing reiected the life or soule thereof did take to them the dead body of the letter For albeit the lawe of righteousnesse doth promise a rewarde to his obseruers yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse in Christe which is not gotten by the merite of woorkes but beeing freely giuen is receiued by faith So the righteousnesse of faith as wee sawe in the first Chapter hath testimonie of the lawe And wee haue heere a notable place that the lawe in all his partes respecteth Christe and therefore no man can haue the true vnderstanding thereof who doth not still seeke to come vnto this marke 5 For Moses describeth the righteousnesse whiche is of the lawe that the man which doth these thinges shall liue in them 6 But the righteousnesse which is of faith speaketh on this wise say not in thyne hearte who shall ascende into heauen That is to bringe Christe from aboue 7 Or who shall descende into the deepe that is to bring Christe againe from the dead 8 But what saith it The woorde is neere thee in thy mouth and in thy hearte this is the worde of faith whiche we preach 9 For if thou shalt confesse with thy mouth the Lorde Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued 10 For with the hearte man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation 6 For Moses describeth c. That it might appeare how greatly the righteousnesse of faith and the rigteousnes of works are contrary one to the other he compareth them together For by comparison the repugnancie which is betweene thinges contrary appeareth better And hee dealeth Why paul rather alleageth the testimony of Moses then the Prophetes not with the oracles of the Prophetes but with the testimonie of Moses for this onely cause that the Iewes might vnderstand there was not a law giuen by Moses which should hold them in the confidence of works but which should rather lead thē vnto Christ For although hee shoulde haue alleadged the Prophets for witnesses of his sentence yet this doubt had remained why the lawe did prescribe another forme of righteousnesse Hee therefore notably remoueth this scruple whiles he confirmeth the righteousnes of faith euen by the doctrine of the lawe Furthermore whereas Paule maketh the lawe consent with faith and yet opposeth the righteousnesse of that The law hath a twofold acception against the righteousnesse of this the reason thereof must be knowen The lawe hath a twofolde acception For sometime it signifieth all that doctrine was deliuered by Moses sometimes but that part which was proper to his ministerie namely which is conteined in precepts rewardes and punishments For Moses generally had
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
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
against sinne death and Satan was gotten by his resurrection Hence also came righteousnesse newnes of life and the hope of blessed immortalitie And therefore oftentimes resurrection only is set before vs for our confidence of saluation not that it shoulde lead vs away from his death but because it testifieth the effecte and fruite of his death to bee briefe his resurrection conteineth in it his death Whereof we haue said somewhat in the vi chapter And also that Paule requireth not onely an historicall fayth but hee compriseth the ende thereof in the resurrection For wee must remember wherefore Christe rose againe namely that in raysing him the counsaile or aduise of God the father was to restore vs all to life For although Christe had this power of himselfe to take his soule againe yet notwithstāding this worke for the most part in the scripture is ascribed vnto God the father 10 For with the hearte man beleeueth vnto righteousnes This place may further vs to the vnderstanding of the iustification of faith For it declareth that wee are thereby iustified that we imbrace the mercy of God offered vnto vs in the Gospell hence therefore is it that wee are iuste because wee beleeue that God is gracious vnto vs in Christe But let vs note that the seate of faith is not in the head but in the hearte and yet I will not contend about that matter in what part of the body faith resteth but because the worde hearte is almost alway taken for a serious and sincere affection What faith is I say faith is a firme effectuall confidence and not a bare knowledge onely With his mouth man maketh confession vnto saluation It may seeme marueilous why hee should now attribute a portion of our saluatiō vnto confessiō hauing so often before this testified that wee are saued by faith onely But thereby it may not bee collected that confession is the cause of our saluation onely his minde is to shew how God doth perfect our saluation namely whiles he causeth faith with hee hath put into our harts to appeare forth by cōfessiō Yea his mind was simply to note which is true faith The nature of a true faith whence this fruite proceedeth least any shoulde pretende a vayne title of faith for it for true faith ought so to kindle the hearte with the studie of Gods glory that the flame thereof may appeare foorth And surely hee that is iustified euen nowe alreadie hath obteined saluation therefore the faith of the hearte maketh no lesse vnto saluation then the confession of the mouth Thou seest hee hath so distinguished that hee referreth the cause of iustification vnto faithe and in the second place sheweth what is necessarie for the consummation of saluation For neither can any beleeue but hee must confesse with his mouth and there is a necessitie of perpetuall consequence not which may ascribe saluation vnto confession But let them see what they can answere vnto Paule who at this day proudly boast vnto vs an imaginarie faith whiche beeing contente with the secrecie of the heart leaueth out confession of mouth as a superfluous thing For it is too childishe to saye there is fire there where there is neither flame nor heate 11 For the scripture saith euery one that beleeueth in him shall not bee ashamed 12 For there is no difference betweene the Iewe and the Grecian for hee that is Lorde ouer all is rich vnto all that call on him For whosoeuer shall call vpon the name of the Lorde shal be saued 11 For the scripture saith hauing noted the causes why God did iustly reiect the Iewes hee returneth to affirme or proue the calling of the Gentiles which is the other part of the question wherein hee is nowe conuersant Because therefore he had declared the way whereby men come vnto saluation and the same is no lesse common and open for the Gentiles then the Iewes Nowe adding first an vniuersall signe hee doeth plainely extende it to the Gentiles secondly he also calleth the Gentiles by name vnto it And hee repeateth that testimonie which he had alreadie alleadged out of Esay that his sentence might haue the more authoritie and also that it mighte appeare howe well the Prophecies spoken of Christe doe consent with the lawe 12 For there is no difference or respect c. If confidence or faith only bee required whersoeuer the same shal be founde there againe the loue of God shall shew foorth it selfe to saluation then shal be no difference or respect of kinred or nation And he addeth a most firme reason for if he who is the Creator maker of the whole world be the God of all men hee will shew himself louing to all who shall acknowledge and cal vpon him as God For seeing his mercy is infinite it cannot be chosen but that it should extend it selfe to all who craue or seeke for the same Rich is taken in this place actiuely for bountifull and beneficial Where we must note that the richnes of our father can not be diminished or decreased by his bountie and liberalite and therefore that wee haue nothing the lesse albeit he in rich others with the manifolde treasures of his grace The riches of God cannot bee decreased Therefore there is no cause why wee shoulde enuie one anothers prosperitie as if thereby wee lost or wanted any thing And albeit this reason of itselfe was strong enough yet hee confirmeth it by the testimonie of the Prophet Ioel because the vniuersall particle being expressed hee includeth all men together But the readers shal perceiue much better by the circumstance that that which Ioel vttereth doth agree with this place Ioel. 2.32 Acts. 2.24 and likewise that in the Acts Both because in that place he doth prophesie of Christe his kingdome and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning he promiseth saluatiō to all who shal cal vpon the name of God Whereupon it followeth that the grace of God doth pearce euen to the very deapth of death so farre foorth as it be sought for thence that it is not to be denied the Gentiles 14 How then shall they cal vpon him in whom they haue not beleeued and how shall they beleeue in him of whō they haue not heard and how shal they heare without a Preacher 15 But howe shall they preache except they bee sent according as it is written Howe bewtifull are the feete of them who bring tidings of peace who bring tydings of good things 16 But all haue not obeyed the gospell for Isaias saith Lorde who hath beleeued our speech 17 Therfore faith commeth by hearing and hearing by the word of God Heere I will not busie the reader ouer long in reciting and refuting other mens opinions Let euery mā vse his own iudgement and let it be lawfull for me freely to say what I thinke Therefore that you may vnderstande what is
the ende of this Gradation consider first Gradation is when the speecht is so distinguished by degrees that that which endeth one member beginneth the next that there was a mutuall coniunction betwixt the calling of the Gentiles and the ministerie of Paul which hee did performe and execute among them so that the approbation of the one did depende vpon the approbation of the other Now it behoued Paul to make the calling of the Gentiles manifest and without all doubt or question and also to shewe a reason of his ministerie least that he should seeme to publishe the grace of God amisse in that hee did withdrawe or take from the children of God the bread which was properly appointed for thē and giue it to dogs And therefore he doth both these thinges together But the coherencie agreement of his wordes will not de perfectly vnderstood before that euery particular part therof be expounded in order This his proceeding is as much in effect as if hee should say that both Iewes and Gentiles declare and shew that they beleeue in God by calling vpō his name because the true calling vpon the name of god cānot be except there were first a right knowledge of him Furthermore faith commeth by the word of God But the worde of God is preached in no place but by the speciall prouidence and appointment of God Therefore where the inuocatiō of God is there is also faith where faith is there was also first the seed of the word Where preaching is there is also the calling of God or there men are called of God Now where there is so effectuall and fruitfull a calling of God there is an euident and vnfallible tokē of god his loue Whereby it is apparāt that the Gentiles are not to be debarred or excluded the kingdome of God whom God hath admitted into the fellowship participation of saluation For as the preaching of the Gospel is the cause of their faith so God his sending is the cause of preaching whereby it pleased him to prouide for their saluatiō after this maner Now let vs examine particularly that which followeth 14 How shall they call c. Paules mind is to ioyne the inuocatiō of God with faith as indeed they are things neerely linked and ioyned together for hee who calleth vpon God doth as it were cōmit himself into the only hauen of saftie To flee vnto God in prayers is the safest hauen of all and that which is the most surest kind of refuge hee doeth like a sonne repose or lay himselfe as it were in the bosome of a most good and louing father that by his care hee may be protected by his indulgencie and loue he may bee cherished by his bountie he may be relieued by his vertue hee may be staied and vpholden Which thing no man can doe who before hath not so certaine a persuasion of god his fatherly loue toward him setled in his minde that hee dare boldly hope or looke for any thing at his handes Therefore it is necessarie that he who calleth vpon God should assure himselfe to receiue aide and helpe from him For Paule speaketh heere of that Inuocation which pleaseth God For hypocrites call vpon God but not to their saluation because they call vpon him without any sense or feeling of faith Wherby it is euident how foolish all the Schoole men bee who offer themselues doubtfully to God not being staied by faith Paul is of a quite contrary minde who taketh this as a principle graunted namely that we cannot pray aright vnlesse we be certainely perswaded of the successe Neither doth he set downe here an intricate or doubtfull faith but the certaintie or assurance which our mindes conceaue of his fatherly loue and goodnes whiles by the Gospel he reconcileth vs to himself adopteth vs for his sōnes By this confidence only we haue accesse to him as it is also to the Ephe. Ephesi 3.12 And on the other side gather y◠that only is true faith which of if self bringeth forth the inuocation of god For it cānot be but that he should continually aspire vnto the goodnes of God by all prayers or supplications who once hath tasted of the same How shall they beleeue in him of whom c. The summe sense of these wordes is this namely that wee are after a sorte dumbe vntil the promise of God open our mouth to pray Which order also he noteth in the prophet Zach. in these wordes I will say to them Zacha. 13.9 you are my people and they shall say to me thou art our god For it is not our parts to feigne and imagine what maner of God we list Therefore we must haue the true lawefull knowledge of him such as is set downe in his word And if any man shall suppose God to be good by his owne sense imagination God must be known and worshiped according to his woorde that shall be no sure and stable faith but a wauering and wandering imagination And therfore the word is necessarily required to the true knowledge of God Here he hath set down no other word then that which is preached because this is the ordinarie meanes which the Lord hath appointed for the dispensatiō therof But if any man shall heereby contende to proue that God could not otherwise then by the meanes of preaching infuse or power his knowledge into men we denie that to be the meaning of the Apostle who had respect onely to the ordinarie dispensation of God and woulde not prescribe any lawe or limitation to his grace 15 Howe shall they preach except they bee sent Hee meaneth that it is an argument and pledge of the loue of God when hee doeth vouchsafe any nation with the preaching of his Gospell and that there is no preacher thereof whome hee hath not stirred vp by his speciall prouidence and therefore there is no question but God doth visite that nation where his gospel is preached But because Paul doth not here handle the lawful calling of euery man to that function it should be needles to vse any long spech therof in this place Only it may suffice for to remēber thus much Namely The gospel commeth not by chaunce vnto any people that the Gospell doth not fall down and as it were by chaunce like raine out of the Cloudes but is brought by the handes and ministerie of men whether it is sent from aboue As it is written Howe beautifull c. Thus we ought to apply this testimonie of Esay Nahum to this present matter Esay 52.7 Nah. 1.17 The Lorde offering hope of deliueraunce to his people setteth foorth the comming of them who shoulde bring the gladsome tydinges thereof with a singular commendation Thereby therefore hee hath declared that the office or ministerie of the Apostles is to be had in no lesse price and estimation by which the tydings of eternall life is brought vnto vs. And therevpon it followeth that
as a preseruatiue against proud contempt because as euery one taketh more vnto him then is meete so he is too secure at the length insolēt against others therfore so far forth we are to feare least our heart being lift vp by pride do aduance it selfe But he seemeth to cast a dout of saluation whiles he admonisheth them to take heed least they also be not spared I answere seeing this exhortatiō serueth to the taming of the flesh which alway is insolent As we are not to doubt of saluation so we must neither be secure nor insolent yea euen in the sonnes of God it derogateth nothing from the certainetie of saluation But chiefly we are to note and remember that I said of late namely that the speech of Paul is not so much directed against priuate men as against the whole bodie of the Gentiles amongst whom there might be many vainely puffed vp professing rather thē hauing fayth For their cause Paul not amisse threatneth cutting off to the Gentiles as wee shall see afterwarde agayne 21 For if he spared not the naturall braunches This is a most strong reason to beate downe all securitie For the reiection of the Iewes ought neuer to be remembred but it shoulde pearce and shake vs with horrour For what was it did destroy them but that through the retchles securitie of the preeminence they had gotten they contemned the iudgement of God they were not spared when they were naturall braunches what then shall become of vs being wilde and forraine if wee waxe proude aboue measure But this cogitation as it prepareth vs vnto distrust of our selues so it causeth vs that we cleaue faster and more surely to the goodnesse of God And heere againe it appeareth more certaynely that the speeche is generally directed vnto the bodie of the Gentiles because this cutting off of the which he speaketh coulde not agree vnto priuate men whose election is immutable namely being founded vpon the eternall purpose of God Therefore Paule denounceth agaynst the Gentiles if they aduaunce them selues agaynst the Iewes that there is prepared a rewarde for their pride because God wil againe reconcile to himselfe that former people with whom he made a diuorcement 22 Beholde therefore the lenitie and seueritie of God towardes them which haue fallen seueritie but towarde thee lenitie if thou doest abide in his lenitie Otherwise thou shalt also be cut off 23 And they if they abide not in their vnbeliefe shall bee graffed in For God is able to graffe them in agayne 24 For if thou wast cut out of the Oliue tree which was naturall to thee and wast graffed contrary to nature in a right oliue tree howe much more shall they which are by nature be graffed in their owne oliue tree 22 Beholde therefore By putting downe the thing it selfe yet hee doth more clearely and amply confirme that the Gentiles haue none occasion to bee proude They doe see in the Iewes an example of Gods seueritie which ought to feare them but in them selues they haue a testimonie of his grace and goodnes whereby they ought to be prouoked vnto thankfulnesse only and to prayse the Lord and not themselues These woordes therefore are as much as if he said if thou doest triumph at their calamitie first remember what thou wast for the same seueritie of God did hang ouer thy head but that thou wast deliuered by his free mercie Secondly consider also what thou art now for thou shalt not otherwise be saued then if thou acknowledg the mercie of God with humilitie but if thou forgeting thy self doest insolently triumph the same ruine doth abide for thee into the which they are fallen For it is not inough to haue once imbraced the grace of God vnles through the whole course of life It sufficeth not to haue begun well thou doest follow his calling For they who are illuminated of the Lorde must alway think of perseuerance seeing they abide not in the goodnes of God who after they haue sometime answered his calling at length begin to dispise the kingdom of God so by their vnthankfulnes deserue to be blinded again Furthermore he doth not one by one speak vnto euery one of the godly but as we said before he compareth the Gentiles together with the Iewes In deed it is true that euery of the Iewes did receiue the rewarde of their incredulity when they were banished from the kingdom of God and who so of the Gentiles were called they were the vessels of the mercy of God but in the meane while the counsell of Paul is to be holden For he would haue the Gentiles to depend vpon the eternall couenant of God that they might ioyne their saluation with the saluation of the elect people Againe least the reiection of the Iewes should breede offence as though their olde adoption were void he would haue thē terrified by the exāple of punishement that they might reuerently haue that iudgement in admiration For whence commeth so great licenciousnes of curious disputations but that we do almost neglect those things with ought worthily to instruct vs vnto humilitie because he desputeth not of euery one of the elect particularly but of the whole body a condition is added if they shal abide in his lenitie In deed I cōfesse so soone as any abuseth the goodnes of God he is worthy to bee depriued of the offered grace but improperly should this be spoken of any of the godly particularly that God had therefore mercie on him when he chose him if so that he did abide in his mercy For the perseuerāce of faith which maketh perfect the effect of the grace of God in vs proceedeth from election Paul therefore teacheth This is a necessarie watchword in all ages that the Gentiles are receiued into the hope of eternall life vpon this condition that by their thankfulnesse they shoulde holde the possession of it And surely that horrible defection of the whole worlde which followed afterward doth plentifully testifie how this admonition was not in vayne For when God had almost in a moment so watered far wide with his grace that religion florished euery where shortly after the veritie of the Gospel vanished the treasure of saluation was taken away And whēce came so sudden a change but because the Gentiles were fallen from their calling otherwise thou shalt also be cut off Nowe we vnderstand in what sence Paul threatneth vnto them cutting off whom before he confesseth to be graffed into the hope of life by the election of God For first albeit this can not happen to the elect yet they stand in neede of such exhortation to tame the pride of the fleshe which as it is in trueth contrary to their saluation so ought it to be terrified with the feare of damnation As christians therefore are illuminated by fayth they heare to their assuraunce that the calling of God is without repentaunce but as they carrie the fleshe about with them which
for that the grace of GOD descended from them to the posteritie according to the forme of the couenaunt Thy God and of thy seede Howe the gentiles haue obteined mercy by the vnbeleef it is alreadie declared namely God beeing angrie with the Iewes for their infidelitie conuerteth his fauour vnto the Gentiles And wheras it is straight wayes added they became incredulous for the mercy shewed to the Gentiles it is something harde yet there is no absurditie in it How it is saide the Iewes became vnbeleeuers through the mercy shewed to the gentiles because Paule doth not set downe the cause of their excecation or blinding but onely sheweth that that was taken from the Iewes which GOD translated to the Gentiles Furthermore least the Gentiles shoulde thinke that they obteyned that by the merite of theyr faith which the Iewes loste through their incredulitie there is onely mention made of mercy The summe therefore is because God woulde shewe mercy vpon the Gentiles by this occasion the Iewes were depriued of the light of faith 32 For God hath shut vp c. A notable sentence wherby he declareth there is no cause why they shoulde dispaire of others which haue some hope of saluatiō for whatsoeuer they are now they were as al others are so thē if through the only mercy of god they haue escaped forth frō vnbeliefe they ought to leaue place vnto the same mercy for others also For as cōcerning gyltines he maketh the Iewes equal with the gētiles that both of them might vnderstand the way to saluation is open to others as well as vnto them For there is one only mercy of God which saueth that may offer it selfe vnto them both This sentence therfore answeareth that testimony of Ose which he cited before Ose 9.25 I wil call that my people was no people Moreouer his meaning is not that God doth so blind al men as though their incredulity were to be imputed to him but by his prouidence he hath so disposed it that all should be guilty of incredulity and so he might haue them subiect to his iudgement to this end verily that all merits being buried saluation might be of his only goodnes Here therefore Paul intendeth two thinges First that there is nothing in anie man wherefore he should be preferred before others besides the meere grace of God And secondly that God in the dispensation of his grace is not let but hee may bestow the same vppon whom hee wil. There is an Emphasis in this word mercy for it signifieth that God is tied to none therefore doth saue all freely because all are in like sort lost Furthermore their dotage is too grosse who gather from hence that all shal be saued For Paul meaneth simply that as well Iewes as gentiles are saued no other way then by the mercy of God least he shoulde leaue vnto any some matter of complaint And sure it is this mercy is offered indifferently vnto all but which seeke it by faith 33 O the deepenes of the riches wisedom knowledge of God how incomprehensible are his iudgementes and his wayes past finding out 34 For who hath knowen the minde of the Lord Or who hath beene of his counsaile 35 Or who hath giuen to him first and it shal be restored him againe 36 Because all things are of him and by him and for him To him be glorie for euer Amen 33 O the deepenesse Here first of all the Apostle bursteth foorth into a speech which voluntarily ariseth from the consideration of the workes of God with the faithfull Secondarily he doth by the way restrayne the boldnes of impietie which is wont to murmure against the iudgements of God Therefore when we heare O the deepenes It cannot be saide how auaileable this admiration ought to be to beate downe the temeritie of the fleshe For after he had disputed out of the worde and spirite of the Lorde at length being ouercome with the highnesse of so great a secrete he can doe nothing but woonder and crie out that these riches of the wisedome of God are deeper then our reason is able to pearce into them If therfore at any time we enter into talke of the secret counsels of God let this bridle bee put alway before our wit and tongue that when we haue spoken soberly within the bounds of the word of God at length our disputation end with an admiration Neither ought we to be ashamed if we be no wiser then he who being rapt euen into the third heauen had seene secrets not to be opened vnto man yet here could finde no other end then so to humble himselfe Whereas some resolue the words of Paule thus O the deepe riches and wisedome and knowledge of God as though the nowne deepe were put for a common Epitheton expounding riches for liberality it seemeth vnto me to be wrested Therefore I doubt not but he extolleth the deepe riches of wisedome and knowledge in God Howe incomprehensible By diuers words according to the vsual iteration of the Hebrues he expresseth the same thing For hauing spoken of iudgements Way is put for the reason or maner of Gods iudgement he addeth wayes for the rules or reason of doing or order of gouerning of his iudgementes And still he persisteth in his exclamation wherein the more hee extolleth the highnes of the secrets of God the more hee frayeth vs from the curiositie of searching Let vs learne therefore to searche after nothing in the Lord but which he hath reuealed by his scriptures for otherwise we enter into a labyrinth whēce there is no easie passage for it is to be noted that heere the question is not of euery the mysteries of God but of those which being layde vppe within himselfe he wil haue onely to be wondered at reuerenced of vs 34 For who hath knowne the minde of the Lorde Here hee beginneth as it were by laying hands on them to bridle the boldnesse of men least they shoulde murmure against the iudgements of God and that hee doeth by two reasons The first is that all men are altogether blinde to consider the predestination of God by their owne sense and to dispute of a thing that is vnknowne is temeritie and wickednesse The second reason is that wee haue no cause to complaine of God seeing no man can say that God is a debter vnto him but on the contrary all men are bounde vnto him for his bountifulnesse Let euery one therefore remember to keepe his minde within this compasse least in seeking after predestination he be carried aboue the reuealed will of God seeing we heare that man can iudge no more heerein then the blinde in darknesse Whiche neuerthelesse maketh not to shake the certaintie of faith whiche ariseth not of the dexteritie of mans wisedome but of the onely illumination of the spirite What moderatiō must be vsed in speaking of the mysteries of God For euen Paule himselfe in another place after
worth then that for their sakes the course of the Gospel shoulde bee hindered But righteousnesse and peace Hee hath by the way opposed these against meate and drinke not as though hee reckoned all those thinges whereon the kingdome of Christe consist The kingdom of Christ consisteth in spirituall thinges but that he might declare how it standeth vpon spirituall thinges Albeit to say the trueth he hath comprehended the summe in few wordes namely that wee beeing cleere in our selues might be at peace with the Lorde and possesse true ioye of conscience yea and that by the holie Ghoste dwelling in vs. Yet notwithstanding as I saide hee hath applied these fewe to the present argument for he that is made partaker of true righteousnesse hee inioyeth a most excellent and inestimable benefite namely the quiet ioy of conscience For hee who hath peace with God what canne hee desire more Whereas hee ioyneth peace with ioye hee seemeth vnto mee to expresse the manner of that spirituall ioye for howesoeuer the reprobate droupe or lifte vppe them selues yet the conscience is not otherwise pacified and quieted then whiles a manne feeleth that GOD is reconciled and mercifull to him neyther indeede is there any sounde or true ioye but whiche proceedeth from that peace And although it is necessarie when mention is made of so greate thinges to preache the spirite for the Authour of them yet in this place hee woulde secretely oppose the spirite agaynst externall thinges that wee might knowe howe without the vse of meates those thinges apperteyne vnto the kingdome of GOD maye abyde perfecte and sounde vnto vs. 19 For who so by these This reason is taken from the consequent for it cannot be when a man is accepted of God approoued of men but the kingdome of God shoulde liue floorishe in him Who so with a quiet and peaceable conscience serueth Christ in righteousnes approoueth himselfe as well before men as God Whersoeuer then is righteousnesse peace and spiritual ioy there is the perfect kingdome of God so then it standeth not vpon corporall thinges Furthermore he saith that that man is acceptable to God who obeyeth his will And testifieth that the same man is also approued of men because they cannot but giue testimonie to that vertue they see with their eyes Not that the wicked doe alway spare the sonnes of God yea rather when there is none occasion they poure out reproches against them with faigned calumniations slaunder them vnwoorthily finally by misconstruing their good deedes they turne them to reproche But Paule speaketh heere of sincere iudgement which is mixed with no morositie hatred nor superstition 19 Therefore let vs followe after such thinges as concerne peace and mutuall edification 20 Doe not destroy the woorke of God for meate All thinges indeede are pure but it is euil for him that eateth with offence 21 It is good not to eate flesh nor to drinke wine nor to doe any other thing wherby thy brother may fal or be offended or be made weake 19 Therefore let vs. He doth what he can to reuoke vs from the bare consideration of meates vnto those greater thinges which ought to haue the first place in all our actions and so to ouerrule them For we must eate to liue and liue to serue the Lorde And hee serueth the Lorde who through beneuolence and curtesie edifieth his neighbour For vnder these two namely concorde and edification almoste all the dueties of charitie are conteyned And least that shoulde bee little esteemed hee repeateth that sentence whiche hee had put downe namely that corruptible meate is a thing vnworthie for whose cause the building of the Lorde should bee destroyed For wheresoeuer there is but a sparkle of godlinesse there a man may see the work of God whiche they ouerthrow who through their importunitie trouble the conscience that is yet weake And it is to bee noted that edification is therefore ioyned vnto peace because sometime they doe too much cocker one another so that they hurt greatly by theyr obsequie Wherefore there is choyse to bee kept in the studie of obeying and profit is to bee considered that wee may willingly graunt vnto our brother whatsoeuer serueth to the furthering of his saluation As Paul admonisheth in another place all thinges are lawfull to me 1. Cor. 10.28 but all thinges are not expedient and straightwaies after hee addeth the reason because all thinges doe not edifie And it is not in vaine that he repeateth againe not for meate signifiyng that hee requireth not an abstinence wherein there might bee a hassarde or losse of Godlinesse as hee saide of late although wee doe not freely eate euerie meate but abstaine from the vse of certaine meates for our brethren sakes yet the kingdome of God abideth perfect 20 All thinges indeede are pure Where as he saith all thinges are pure that is by the way of concession or graunting and whereas hee addeth but it is euill to the man that eateth with offence That is by the way of exception as though he said in deede the meate is good but the offence is euill For meates are giuen vs that wee might eate them without the breach of charitie hee therefore defileth the vse of pure meate who in eating of it violateth charitie Therupon he inferreth that it is good to abstaine from all thinges which may turne to the offence of our brethren And he putteth downe three words in order to fall to be offended to be weakened To this sense Let no cause of falling be giuen to your brethren yea nor of offence nor of infirmitie For to be weakened is lesse then to stumble or be offended and to be offended is lesse then to fall Hee is saide to be weakened into whose conscience there is put some wauering or doubting to be offended What it is to be weakened to be offended and to fall whose conscience is shaken with some greater perturbation to fall who in a maner is alienated from the studie of religion 22 Thou hast faith haue it with thy selfe before God Hee is blessed who iudgeth not himselfe in that whiche hee examineth 23 Hee which iudgeth if hee eate is condemned because hee eateth not of faith For whatsoeuer is not of faith is sinne 22 Thou hast faith That hee might conclude hee sheweth wherein the commoditie of Christian libertie doth consist whereby appeareth that they doe falsly brag of libertie who can not gouerne themselues in the vse of it He saith therfore that the knowledge of libertie seeing it is of faith doth properly respect God so then he who is indued with such certaintie he must cōtent himselfe with the peace of conscience before God neither is it necessary to come into possession before men It followeth then that of set purpose it commeth to passe if we offend our brethren in eating flesh because no necessitie inforceth vs thereto Besides this it may easily appeare how wickedly this place is wrested of many who
Therefore in it onelye is saluation to bee founde And hee bringeth for the first argument of condemnation that when the frame of the worlde and this comely composition of Elementes ought to haue beene a spurre vnto man that hee shoulde glorifie GOD no manne was founde to doe his duetie Whereby appeareth howe all menne are guyltye of sacriledge and wicked and abhominable ingratitude Some menne thinke this to bee the firste proposition or generall sentence that Paule might beginne his Sermon at Repentaunce but my mynde is that the disputation beginneth heere And that the state of the cause was sette downe in the former proposition For the purpose of Paule is to shewe where saluation is to bee sought for And hee hath alreadye pronounced that wee doe not otherwise obtayne it then by the Gospell But because fleshe doeth not willinglye humble it selfe thus farre that it might assigne the prayse of saluation to the onelye grace of GOD Seeing al men are guilty of eternall death in themselues who so wil be saued must seeke for life else where Paule prooueth the whole worlde to bee guiltye of eternall death Whereuppon it ensueth that wee must seeke for life else where seeyng wee are all loste and vtterlye cast awaye in our selues Howe bee it the woordes beeyng diligentlye weighed will helpe greatelye to the vnderstanding of the tenour of the proposition Some putte a difference betweene impietye and vnrighteousnesse after this sorte by the firste woorde they vnderstand the violating of the woorshippe of GOD by the second the violating of that equitye shoulde be amongst men But because the Apostle immediatly after referreth that vnrighteousnesse vnto the neglect of religion we wil vnderstand both as one and the same Secondlye all impietye of menne Hypallage is when in speeche the order of things is turned by the figure Hypallage for the impietie of all men or whereof all menne are guiltye One thing to witte vnthankfulnesse against God is sette foorth by two names because wee offende therein two wayes It is called Asebeia id est impiety or vngodlines as a dishonouring of God It is called Adigeia â—d est vnrighteousnes or iniustice because man in taking vnto him selfe that is Gods hath vniustly robbed GOD of his honour Wrath an humane affection after the manner of the Scripture How God is said to be angrie is put for the reueÌ„gement of God because GOD when hee punisheth seemeth in our opinion to bee angrye Therefore it doeth not signifye any motion in GOD but onelye hath respecte vnto the sence of the sinner that is punished When hee sayeth that the same is reuealed from heauen although this particle from heauen bee taken of some in steede of an Epitheton as though it were sayde of the Celestiall GOD yet I thinke there is more efficacie in it after this sence whether soeuer a manne looke about him he shall finde no health for so farre and wyde as the heauens are the wrath of God is powred out into the whole worlde The trueth of God signifieth the true knowledge of GOD. Gods truth is withholdeÌ„ wheÌ„ his true knowledge is suppressed or obscured To withholde it is to suppresse or obscure it whereby they are as it were accused of thefte Where wee translate it vniustlye Paule hath in vnrighteousnesse which phrase of the Hebrewes is all one but wee studie to bee playne 19 For as muche as that whiche may bee knowen of God Thus hee tearmeth that whiche is lawefull or expedient for vs to knowe of GOD. And hee vnderstandeth all that whiche appertayneth to the setting foorth of the glorye of the Lorde or whiche is all one whatsoeuer might mooue or stirre vs to glorifie God By whiche woorde hee signifyeth that GOD can not bee conceyued of vs God cannot be knowen as he is but only so farre as it hath pleased him to make himself knowen howe greate hee is but there is a certayne measure within the whiche men ought to keepe them selues euen as God applyeth to our capacitye what so euer hee testifieth of him selfe Those dote therefore whosoeuer they bee contende to knowe what God is because it is not vayne that the Spirite the Teacher of true wisedome doeth call vs vnto To gnoston to saye whiche maye bee knowen of God And howe it maye bee knowen hee will shewe straight way in that which followeth For the greater Emphasis hee sayeth rather in them then simply them For although the Apostle doeth euery where vse the Phrases of the Hebrewe tongue wherein Beth is often superfluous yet heere it is thought hee woulde shewe suche a manifestation of God whereby they might bee vrged more neerelye then that they coulde make anye euasion as vndoubtedly euery one of vs doeth feele it grauen in his heart Whereas he sayeth God hath shewed it the meaning is that man was therefore made that he might be a beholder of the frame of the world and that therefore were eyes giuen vnto him that by the beholding of so goodly a spectacle The beholding of Gods workemanship in the creation should leade vs vnto God he might be carried vnto the author him selfe 20 For the inuisible thinges of him God by himselfe is inuisible but because his Maiestie shyneth in all his workes and creatures men ought in them to acknowledge him For they doe playnlye shewe foorth their woorkemaister In whiche respect the Apostle to the Hebrewes calleth the worlde a glasse or spectacle of inuisible thinges Hee reckoneth not particulerly what thinges maye bee considered in God By the glasse of Gods creatures we may come eueÌ„ to the knowledge of his eternall power Godhead but he teacheth that wee may by that glasse come euen vnto the knowledge of his eternall power and Godhead For it behooueth him who is the authour of all thinges to bee without beginning and of him selfe When wee are come thither nowe the Godhead sheweth it selfe which cannot consist but with euerye the vertues of God seeing they are all comprehended vnder it To the intent that they shoulde bee without excuse Heereby it doeth easilye appeare what menne gette by this demonstration namelye that they can alleadge no excuse beefore the iudgement of GOD but they are iustlye condemned Let this distinction therefore stande the demonstration of God whereby hee maketh his glorie apparaunt in his creatures The reuelation of God in his creatures hath a two fold consideration in respecte of the brightnesse thereof is cleere enough but in respecte of our caâ—â—citie is not so sufficient Yet wee are not so blynde that wee canne pretende ignoraunce to quite vs from the blame of naughtinesse or peruersitie First wee conceyue with our selues there is a God Secondly that the same whosoeuer hee bee is to bee woorshipped But heere our reason fayleth before it canne obtayne eyther who is GOD Heb. 11.3 It is the light of faith wheâ—eby we profit aright in the creation of the world or what hee is Wherefore the