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
be smitten with the terrour of Gods iudgement Therefore hee doth not onely conuince them of their iniquitie but also being cōuicted doth rouse them from their drowsinesse First of all hee condemneth all mankinde since the worlde began of ingratitude that in so excellent a workemanship they did not acknowledge the workemaster yea when they were constrained to acknowledge him they did not worthily honour his maiestie but prophaned violated the same with their vanitie So all men are proued giltie of impietie then the which there is no more detestable wickednesse And to the ende it might more plainely appeare that all men are fallen from the Lorde hee rehearseth the fylthie and abhominable woorkes whereunto euery where men are subiecte Which is a manifest argument that they haue degenerate frō God for as much as they are tokens of Gods wrath which appeare not but in the godlesse And because certaine of the Iewes and also of the Gentiles hauing couered theyr inward wickednesse with the cloake of outward holinesse did seeme vnreproueable of these impious workes And therefore were thought to bee exempted from the common condemnation the Apostle directeth his stile against that fained holinesse And because that visarde before men coulde not bee drawen from those pettie saints he reuoketh them vnto the iudgement of God whose eyes beholde the verie hidden thoughts Afterward hauing made a distribution he citeth the Iewes by themselues and the Gentiles also by themselues before the tribunall seate of God Hee taketh from the Gentiles that excuse of ignorance which they pretended For their conscience whereby they were sufficiently conuicted was vnto them in steede of a lawe Hee vrgeth the Iewes with that chiefly which they tooke for their defence namely with the written law wherof in as much they were proued to be transgressours they could not cleare themselues of iniquitie seeing the mouth of God had alreadie pronounced sentence against them Hee preuenteth also that obiection which might seeme to make for them videliz that the couenant of God which was vnto thē the marke of sanctification was violated vnlesse there were difference put betweene them and others Here first he teacheth that the title of the couenant made them nothing better then others seeing through their vnfaithfulnesse they were fallen from it Secondly least the constancie of gods promise should be in any part diminished he graunteth vnto them some prerogatiue by the couenant but such as consisteth in the mercy of God and not in their merite Then finally by the authoritie of the scripture he proueth al both Iewes and Gentiles to bee sinners where also he speaketh somwhat of the vse of the law Thus when he hath depriued all mankind both of the trust of their own vertue and also of the glory of righteousnes and throwen them downe with the seueritie of gods iudgement he commeth vnto that which he purposed namely that wee are iustified by faith shewing what faith that is and howe wee obteine thereby the righteousnesse of Christe Heerevnto hee addeth in the ende of the third Chapter a singuler sentence to beate downe the fiercenes of mans pride least he should aduaunce himself against the grace of God And also least the Iewes should hemme in the grace of God within the compasse of their nation he proueth by the way that it appertaineth to the Gentiles also In the 4. chap. he argueth frō an example which because it was cleere and therefore free from cauillations he putteth it downe to wit in Abraham who in as muche as hee is the father of the faithfull ought too bee in steede of a rule generall example Hauing therfore proued him to be iustified by faith he teacheth that the same way is to be holden of vs And heereupon hee inferreth by the comparing of contraries to followe that the righteousnesse of workes must vanish where place is giuen to the iustification of faith Which thing he proueth by the testimonie of Dauid who reposing all the blessednes of man in the mercy of God doth take this from works that they should make a man blessed After this hee handeleth that more at large whiche hee had briefly touched before namely that there is no cause why the Iewes shold aduance themselues aboue the gentiles who are partakers of the same felicitie with them seeyng the Scripture declareth righteousnesse to haue happened vnto Abraham when hee was vncircumcised In which place hee taketh occasion to intreate of the vse of circumcision After this he addeth that the promised saluation doth depend vpon the onely goodnes of God for if it depended vpon the law then could it neither bring peace vnto our consciences wherein it ought to be firmely rooted neyther were it like euer to come vnto his perfection Wherefore that it may be firme and sure in imbracing of it we are to consider the onely truth of God and not our selues and that after the example of Abraham who not considering himselfe did wholly set before him the power of God In the ende of the Chapter to the intent hee might more aptlye applye the alleadged example vnto the generall cause hee conferreth those thinges which on both sides are like In the fift Chapter after he hath touched the fruite effect of the righteousnes of faith he is almost wholly occupied in amplifications whiche serue to make the matter more cleere For by an argument taken from the greater he sheweth how great things we now being redeemed reconciled vnto God are to expect looke for at his hands through his loue which was so bountiful towards vs being sinners vtterly vndone cast away that he gaue vnto vs his onely begotten only beloued sonne After this he compareth sinne with righteousnes which commeth by free grace Christ with Adā death with life the law with grace Wherby he declareth that the infinite goodnes of God doth ouermatch our sins how great so euer they are In the sixte Chapter hee commeth vnto sanctification which we haue in Christ For our fleshe is prone assoone as it hath tasted a little of this grace to cocker wantonly his sins concupiscences as though it had now dispatched al. Therfore Paule on the contrary declareth here that we cannot bee partakers of righteousnes in Christ vnlesse also wee lay holde on sanctification Hee fetcheth his argument from Baptisme wherby we are admitted in the felowship of Christ therin we are buried together with Christ that being dead in our selues by his life wee might be raised vnto newnes of life Whereupon it ensueth that no man without regeneratiō can put on his righteousnes From hence he draweth exhortations vnto puritie and holines of life which necessarily ought to appeare in those who are translated from the power of sinne into the kingdome of righteousnes hauing cast away the wicked cockering of the flesh which seeketh a more licentious libertie of sinning in Christ Finally he doth briefly make mention of the abrogation of the law in abrogating wherof the new
testamēt is made manifest where besides the forgetting of sin the holy spirite is promised In the 7. Chapter he entreth into a most necessary disputatiō of the vse of the lawe whiche hee had lightly by the waye touched before giuing a reason why wee are loosed from the law because that by it self it had no power but vnto condemnation And least this should turne to the reproch of the law he doth mightily cleare the lawe from all reproches For he sheweth that through our fault it came to passe that the lawe which was giuen for life was made the matter of death Declaring also howe sinne is encreased by it From hence hee passeth to the description of the fight between the spirite and the flesh which fight the children of God feele in themselues so long as they are shut within the prison of this mortall body for they beare the reliques of concupiscence wherby they are continually drawen partly from the obedience of the law The eight chapter is full of consolations least the consciences of the faythfull being feared with that disobedience which he reprooued before or rather imperfect obedience should be ouerthrowne But least that the wicked should take occasiō herby to flatter thēselues first he sheweth that this benefit doth not appertein vnto any but vnto the regenerate in whō the spirit of God liueth is of force Therefore he vnfoldeth two things the first that all those which are graffed into the Lord Christ by his spirit are freed frō the danger feare of condemnation howsoeuer they are yet laden with sinnes Secondly that they which yet remain in the flesh without the spirit of sanctification are not partakers of this so great a benefit thē afterward he declareth howe great the certainetie of our trust is seeing the spirit of God by his testimony doth driue away all douting and wauering Moreouer by an anticipation or preuenting he sheweth that the assurance of eternall life cānot be interrupted or disturbed through the presēt miseries whereunto for the time of this mortall life we are subiect but rather by such exercises our saluation is furthered vnto the excellencie whereof if all the present miseries bee compared they are nothing This thing he confirmeth by the example of Christ Who as he is the first begotten obteining the principalitie in the house of God so he is the first paterne whereunto we ought all of vs to be conformed And therfore as vnto a thing most safe and sure hee addeth a notable triumphe wherein he triumpheth couragiously against the power and engines of Satan And for as much as many were greatly mooued when they sawe the Iewes which were the principall keepers and heires of the couenat to dispise Christ for thereby they gathered that eyther the couenant was translated from the posteritie of Abraham whiche contemned the keeping of the couenant or els this was not the promised Sauiour whiche prouided not better for the people of the Iewes he beginneth to meet with this obiection in the entrāce into the nienth chapter Hauing therefore first of all testified his goodwill towardes his countreymen the Iewes that they might not think hee spake any thing of malice and also hauing mentioned those ornaments whereby they excelled others he descendeth easily to the taking away of that offence which did arise of their cecitie or blindnes And deuideth the sonnes of Abraham into two sortes that he might declare how that all those which are borne of him according to the fleshe are not to bee reckoned in his seed to participate the grace of the couenant And on the contrary those which are not borne of his seed to be counted for sonnes if they be ingraffed by faith Wherof he proposeth an example in Iacob and Esau Therefore he calleth vs here vnto the election of God vpon the which this whole matter must necessarily consist and depend Againe seeing this election leaneth only vpon the mercie of God in vayne is the cause thereof sought for in the worthines of men Reprobation is contrary which notwithstanding it is most iust yet is there no cause aboue the will of God About the end of the chapter hee declareth by the testimonies of the Prophetes both the calling of the Gentiles and also the reprobation of the Iewes In the tenth chapter hauing begunne agayne with the testification of his good will towards the Iewes he sheweth that the vaine trust of workes was the cause of their ruine And least they shoulde pretende excuse by the lawe hee preuenteth that declaring howe by the lawe wee are also led as it were by the hande vnto the righteousnesse of faith Adding that this righteousnesse through the bountifulnesse of God is indifferently offered vnto all nations but yet to be apprehended of those onely whom God hath lightened with his speciall grace And whereas moe Gentiles then Iewes are partakers of that blessing he sheweth that that also was forespoken of by Moses and Esai The one whereof prophesied playnely of the calling of the Gentiles and the other of the hardening of the Iewes Here yet remayned a questiō whither the couenant of god put not some difference between the seede of Abraham other nations Whiles he goeth about to satisfie this question first he admonisheth that the worke of God is not to be boūd vnto the sight of the eye seeing many times the elect passe our vnderstanding Euen as in olde tyme Elias was deceiued who thought that religion was vtterly perished among the Israelites when as yet there were seuen thousande aliue Secondly that we are not to be troubled with the multitude of vnbeleeuers whiche wee see abhorre the Gospel At the length hee affirmeth that the couenant of God abideth yea euen in the posteritie of Abraham according to the fleshe but yet in those whom God according to his free election hath predestinated Then he conuerteth his talk vnto the Gentiles least they growing too proude through their adoption shoulde lift vp themselues against the Iewes as reprobates when in the meane time they excell thē in nothing but in the fauourable acceptation of the Lorde which ought rather to bee vnto them a cause of humilitie And the same also is not vtterly departed from the seede of Abraham for the Iewes at the length by the fayth of the Gentiles shall bee prouoked vnto emulation that so GOD may gather vnto him all his Israel The three Chapters following conteyne preceptes or instructions touching manners but they are diuersly distinguished The twelfth Chapter conteyneth generall preceptes concerning a christian life The thirteenth chapter for the most part is spent in establishing the authoritie of Magistrats Whereby wee may make a most certayn collection that there were then some vnquiet persons which thought christian libertie coulde not stande vnlesse the ciuill power were ouerthrowne But least Paul shoulde seeme to impose any thing vpon the Church besides the dueties of charitie hee sheweth that this obedience is also conteyned vnder charitie After this hee
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
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
thinke an example to bee propounded which prooueth that it appertaineth vnto the ceremonies onely But wee haue alreadie declared why Paule hath named circumcision For neither doe any other swell with the confidence of workes then hypocrites And wee know howe they glorye onely in eternall shewes Secondely circumcision in their iudgement was a certayne entraunce vnto the righteousnesse of the lawe therefore it seemed also to bee a woorke of great dignitie And whereas they fight out of the Epistle to the Galathians where when Paule handleth the same cause yet hee directeth his stile vnto ceremonies onely that also is not firme inough to obtaine that they woulde Sure it is Paul had to doe with such as did insence the people with a false beleeue or confidence of ceremonies That he might remoue or take this away hee doeth not conteine him selfe within the compasse of ceremonies neither disputeth hee specially of what valewe they are but he comprehendeth the whole lawe as may appeare by the places whiche are all of them deriued from that fountaine Paul speaketh here of workes without exception Suche also was the state of that disputation which was holden at Hierusalem amongst the disciples And it is not without cause we laboure to prooue Paul in this place without exception to speake of the whole lawe For the verye stile and maner of disputation which hee hath hither to followed and doeth still prosecute doeth sufficiently fauour vs and many places doe not suffer vs to thinke otherwise It is therefore a sentence notable amongst the chiefest that no man shall bee iustified by the keeping of the lawe Hee hath shewed the reason before and repeateth it againe straightwayes because all men together being conuicted of transgression are reprooued of vnrighteousnesse by the lawe Flesh without some speciall restraint signifieth man These two are contrary one to the other as wee shall see more at large in the processe to bee thought righteous by workes and to be guiltie of transgression This worde fleshe without any speciall consideration betokeneth men but that it seemeth after a sort to pretende a more generall signification After which maner more is expressed when one sayth all mortall men or all mortall creatures then if hee shoulde name all men as you may see with or at Gellius For by the Lawe Hee reasoneth from the contrarie that we haue not righteousnesse by the Lawe because it conuinceth vs of sinne and damnation seeing life and death proceede not foorth of the same fountaine And whereas he reasoneth from the contrary effect of the lawe that wee can not be iustified by it wee muste vnderstande his argument proceedeth or holdeth not except wee keepe this as an inseparable Though the law be the rule of righteousnes yet it profiteth nothing by reason of our corrupcion perpetuall accident that the lawe reuealing to man his sinne taketh from him the hope of saluation that way The Lawe truely by it selfe because it instructeth vnto righteousnesse is the way to saluation but our prauitie and corruption letteth that this way it profiteth nothing Nowe this must needes bee added in the seconde place whosoeuer is founde to bee a sinner hee is spoyled of righteousnesse For it is friuelous to faigne with Sophisters an halfe righteousnesse that workes shoulde partly iustifie But nothing is gotten on this behalfe for the corruption of man 21 But nowe is the righteousnesse of God made manifest without the lawe hauing witnes of the lawe and the prophetes 22 To witte the righteousnesse of GOD by the faith of Iesus Christe vnto all and vpon all that doe beeleeue 21 But nowe is the righteousnesse c. It is doubted in what sence hee calleth that the righteousnesse of God whiche wee obteine by fayth whither therefore because it onely consisteth or standeth in the sight of GOD or for that the Lorde doeth giue the same vnto vs of his mercie Because both interpretations agree well wee will contende on neither part What righteousnes is called the righteousnes of God and howe the same is reueiled with out the lawe id est workes He saith therfore that that righteousnes which God both communicateth vnto man and also embraceth only and acknowledgeth for righteousnesse is reueiled without the lawe that is without the ayde helpe or supportation of the lawe so that by the lawe is meant woorkes For it may not bee referred vnto doctrine which straightwayes hee citeth for the witnesse of free righteousnesse by faith Where as some restraine it vnto ceremonies shortly after I shall shewe that to bee vayne and colde It remayneth therefore that we knowe the merite of workes to be excluded Where also wee see howe hee mixeth not woorkes with the mercie of God But all opinion of workes being remooued and abolished he establisheth the onely mercie of God Neither am I ignorant that Augustine doth expounde it otherwise for he taketh the righteousnes of God for the grace of regeneration and hee confesseth this grace to bee free because the Lorde reneweth vs being vnworthie with his spirite And from this hee excludeth the workes of the lawe that is whereby men goe about without renouation of them selues in deserue God And I knowe well inough that certaine newe beholders and vewers of matters doe arrogantly pronounce this doctrine as though it were at this day reueiled vnto them But it shall appeare plainely by the text howe the Apostle without exception comprehendeth all woorkes All workes excluded from iustification yea euen those god worketh in vs. yea those which the Lorde woorketh in his For surely Abraham was regenerate and was led by the spirite of God at such tyme as hee denieth him to bee iustified by workes Therefore he excludeth from the iustification of man not onely those workes which are morrally good as commonly they terme them and which are done by the instinct of nature but also what woorkes so euer the faithfull can haue Secondly if that bee the definition of the righteousnesse of faith blessed are they whose iniquities are forgiuen the question is not of this or that kinde of woorkes but the merite of workes being done away onely remission of sinnes is put downe for the cause of righteousnesse They thinke these two agree well man to bee iustified by faith by the grace of Christ and yet notwithstanding to bee iustified by woorkes which doe proceede from spirtuall regeneration because both God doeth freely renewe and by faith wee receiue his gift But Paule taketh a farre other principle namely that the consciences of men are neuer quiet till they leane or reste vppon the onely mercie of God â— Cor. 5.19 Therefore in another place after he hath taught GOD to haue been in Christ that hee might iustifie men hee doeth also shewe the maner saying in not imputing to them their sinnes Gal. 3.12 Likewise to the Gallathians hee therefore maketh the lawe contrary to faith in respect of the effect of iustifiing because the lawe
promiseth life to those do that it commaundeth But the lawe commaundeth not an externall shewe of woorkes onely but the syncere loue of God Therefore it followeth no merite of workes can bee admitted in the righteousnesse of faith Whereby appeareth it is but a friuelous cauill that wee are iustified in Christ because wee are renewed by the spirite as wee are the members of Christ that wee are iustified by faith because by faith wee are graffed into the bodie of Christ that wee are iustified freely because GOD doeth finde nothing in vs but sinne For therefore are wee iustified in Christe because out of our selues therefore by faith because wee must needes depende vpon his mercie and free promises therefore freely beecause GOD doeth reconcile vs vnto him selfe by buriyng our sinnes Righteousnes by the remission of sinnes is not to be tied to the beginning of righteousnes Neither can that bee tyed vnto the beginning of righteousnesse as they dreame For that definition Blessed are they whose iniquities are forgiuen had place in Dauid when hee had long exercised him selfe in the woorshippe of GOD and Abraham thirtie yeeres after hee was called although hee were a singuler example of holinesse yet had hee no woorkes wherein to glorye with GOD and therefore it is imputed vnto him for righteousnesse that hee beleeued the promise And when Paule sayeth GOD iustifieth men by not imputing their sinnes hee reciteth that Sermon which ought dayly to bee rehearsed in the Church And that part of the conscience which is troubled in respect of woorkes is not of the continuaunce of one day but ought to laste the whole life whereby it followeth No beginning proceeding or perfection of righteousnes but in Christ onely wee are not otherwise iustified euen vntill the day of death but because wee haue respecte vnto Christe onely in whome GOD hath adopted vs and nowe holdeth vs acceptable Heereby also their cauill is refelled who charge vs of falsehood beecause wee affirme it to bee had out of the Scripture that wee are iustified by faith onely when as the particle exclusiue is no where extant in Scripture But if iustification bee both without the lawe and without vs why shall it not bee imputed vnto mercie onely if it bee of mercie onely then of fayth onely This particle nowe may simply bee taken aduersatiuely that it bee not referred vnto tyme as wee often say nowe for but yet If you had rather referre it vnto time whiche I doe willingly admitte leaste hee shoulde seeme to seeke any euasion yet notwithstanding the onely abrogation of ceremonies shall not bee vnderstoode because the purpose of the Apostle is onely by comparison to illustrate the grace wherein wee excell the fathers Therefore the sence shall be after Christ was exhibited in the fleshe the righteousnesse of faith was reueiled by the preaching of the Gospell Whereby yet it followeth not that it lay hidde before the comming of Christ A twofold manifestation of the grace of God For a twofolde manifestation is heere to bee considered the former is of the olde Testament which consisted in the woord and sacramentes the seconde of the newe Testament which besides the ceremonies and promises conteineth the fulnesse or filling vp in Christ whereinto also is added a more absolute clearenesse by the Gospell hauing witnesse He addeth this least in the dispensation of free righteousnesse the Gospell shoulde seeme to bee contrary to the lawe Therefore as hee denied the righteousnesse of faith to stande in neede of the helpe of the lawe The law giueth testimonie vnto the righteousnes of faith so nowe hee affirmeth it to bee confirmed by the testimonie of the Lawe And if the lawe beare witnesse vnto free righteousnesse it is apparaunt the lawe was not giuen therefore that it might teache men to get vnto them selues righteousnesse by woorkes Then they peruert the lawe who wrest it vnto that ende Moreouer if thou doest desire the proofe of this sentence prosecute in order the summe of Moses doctrine and thou shalt finde howe man at the beginning being cast from the kingdome of God had no other restitution then in the Euangelicall promises touching the blessed seede wherein the breaking of the Serpentes head is forspoken And wherein a blessing is promised or denounced to all nations In the commaundementes thou shalt finde the demonstration of thine iniquitie by the sacrifices and oblations thou shalt learne howe the satisfaction and purgation thereof is in Christ onely If you come vnto the Prophetes in them you shall finde most plentifull promises of free grace Concerning which matter see our institutions I say the righteousnesse of God What maner of righteousnesse the righteousnes of faith is In fewe wordes hee declareth what maner of righteousnesse this is namely that it resteth or abideth in Christ and is apprehended by fayth Although whiles hee inferreth agayne the name of God he seemeth to make God the authour and not onely an approuer of that righteousnesse of the which he entreateth as though hee shoulde say it commeth from him onely or it hath his originall from heauen and is made manifest to vs in Christ Therefore when we reason of this righteousnes we must proceede this way First the cause of our righteousnes must not be referred vnto the iudgement of menne but vnto the tribunall of God where no righteousnesse is accounted of but the perfect and absolute obedience of the lawe which thing may easily appeare by the promises and threatninges And if that no man can be founde that hath attayned vnto suche exact holines it followeth all are voyde of righteousnesse in them selues Then must Christ needes helpe who as he is onely iust Righteousnes is a real vertue in Christ and apprehended of vs by faith Gods mercy the efficient cause Christ the material cause and faith the instrumental cause of our righteousnes so by transferring his righteousnesse vnto vs he maketh vs righteous Nowe thou seest how the righteousnesse of fayth is the righteousnesse of Christ That we may therefore bee iustified the efficient cause is the mercy of God Christ is the matter or materiall cause the worde and fayth is the instrument or instrumentall cause Wherefore fayth is sayd to iustifie because it is the instrument to receyue Christ in whom righteousnes is communicated vnto vs. After that we are made partakers of Christ not onely we our selues are iust but our woorkes are reputed iuste before God namely because whatsoeuer imperfection is in them it is abolished or taken away by the blood of Christ The promises which are conditionall by the same grace also are fulfilled vnto vs in as much as God doeth rewarde our works as perfect because the deffect or imperfectiō of them is couered thorow free pardon To all and vpon all For amplification sake hee hath repeated the same thing by diuers formes of speaking to the end he might the rather expresse that we haue hearde namely that both sole faith is
that minor or second proposition in the former argument where hee denyed Abraham to haue any matter of glorying For if Abraham were therefore iustified because he imbraced the goodnesse of God by fayth it followeth he had nothing to glorie of because he brought nothing of his owne but an acknowledging of his misery which sought for mercy For he taketh it as a thing confessed that the righteousnesse of faith is the refuge and as it were the priuiledge place for a sinner that is distitute of woorkes For if there were any righteousnesse of the lawe or woorkes it shoulde remayne really in men them selues but fayth borroweth that els where which it hath not in it selfe therfore the righteousnesse of faith is fitly called Imputatiua That is such as is by imputation Furthermore the place which is cited Gen. 15.6 The faith of Abraham had respect vnto the whole couenant of grace not only vnto the particular promise of posteritie is taken foorth of Genesis where the worde beleeue or the word beleeuing Ought not to be restrained vnto any one particular thing there spoken of but vnto the whole couenaunt of saluation grace of adoption which Abraham is said to haue apprehended by faith The promise indeede of seede or posterity to come is there rehearsed but yet which was grounded vpon the free adoption And we are to note that neither saluation is promised without the grace of God nor yet the grace of God without saluation Agayne we are neither called into the grace of God nor into the hope of saluation but righteousnes is also offered This being set downe we may see they holde not the principles of diuinity which think the testimony of Moses to bee violently wrested of Paule For because there is there a particular promise they vnderstand Abraham to haue done right and well in that he beleeued it and that he was so farre foorth approued of God But therein they are deceiued first in that they marke not how that word beleeue is extended vnto the whole content wherefore it ought not to be restrayned vnto one member And the chiefest errour is that they beginne not at the testimony of the grace of God But this doth God that he might assure Abraham both of his adoption fatherly fauour vnder which eternall saluation by Christ is conteyned Wherefore Abraham in beleeuing imbraceth nothing but grace offered vnto him that his faith shoulde not bee voyde If this be imputed vnto him for righteousnesse it followeth he was iustified no otherwise but because hee trusting in the goodnesse of God durst hope for all thinges from him Neither doth Moses say what men thought of him but how he was accounted before the iudgement seate of God Abraham therefore apprehended the grace of God offered vnto him in the promise wherein he felt righteousnesse to bee communicated to him It is necessary for the establishing of righteousnesse to know this relation betweene the promise and faith for there is here the same reason betweene God and vs There is a mutuall respect betweene faith the promise such as is betweene the giuer and receiuer that is with the Lawers betweene the giuer and him to whom the thing is giuen For we doe not otherwise obteyne righteousnesse but because as it is offered vnto vs in the promise of the Gospel so we do by faith as it were see the possession of it How the place of Iames whiche seemeth to bee muche contrary vnto this is to be reconciled I haue already shewed And there meaning the Epistle of Iames I shall by the leaue of God declare it more at large They only are iustified to whō righteousnes is imputed Onely let vs note that they to whom righteousnes is imputed are iustified Seeyng these two are put of Paule as woordes of one signification Whereby we gather the question is not what menne are in themselues but what God doth account of them not that puritie of conscience and integritie of life is separated from the free feuour of God but for that when the cause is demaunded why God doth loue vs acknowledge vs for iust Christ muste needes come foorth who may cloth vs with his righteousnesse 4 For to him verily that woorketh reward is imputed not of grace or fauour but of debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 4 For to him that worketh He calleth him a worker not euery one that is addicted vnto good woorkes whiche studie ought to floorish in all the sonnes of God Who is called a worker who a non worker but him that deserueth some thing by his merites likewise he counteth him a non worker or one that woorketh not to whom nothing is due by the merite of workes Neither is his meaning that he woulde haue the faithfull vprofitable or idle Loyterers but hee forbiddeth them onely to be hirelinges who whatsoeuer they aske of God they craue it as of right due vnto them And we haue already admonished how the question is not here after what sorte we should frame our life but the question is of the cause of saluation And he reasoneth from the contrary that God doth not pay vnto vs righteousnesse as of debt but doth frankly giue it vnto vs that we might ascribe it to him And I truely am of Bucers mynde who sheweth the forme of reasoning not to be drawen from one worde but from an whole sentence after this manner if there be any that meriteth any thing by his work the thing merited is not imputed vnto him of grace but is payde vnto him as of debt or duetie Faith is counted vnto righteousnesse not as though it brought anye merite from vs How faith is counted for righteousnes but because it apprehendeth the goodnesse of God Therefore is righteousnesse no debt vnto vs but giuen vs freely For because Christ at our prayer or suit doth iustifie vs by fayth Paule doeth alwayes therein consider our euacuation or emptinesse For what doe we beleeue but Christ to be the satisfaction for our sins that he might reconcile vs to God The same though in other words Galat. 3.11 is in the Epistle to the Galath that no manne is iustified by the law it is euident for the iust by faith shall liue But the law is not of faith but he that shall doe these shall liue in them For because the lawe promiseth wages vnto workes therupon he concludeth the righteousnes of faith which is free not to agree with the of works Which cannot hold if faith doe iustifie in respect of works These comparisons are diligently to be obserued wherin al merite is vtterly done away 5 But beleeueth in him This is a circumlocution verye significant wherein hee expresseth the substance and nature of faith and righteousnesse for he concludeth plainely that faith doeth iustifie vs not as though it were a meritorious vertue but so
farre forth as it obteineth for vs the grace of God Neither doeth he onely pronounce God the giuer of righteousnesse but also condemneth vs of vnrighteousnes that the liberality of God might helpe our necessity To be briefe Faith adorneth vs with the righteousnes of Christ which it beggeth of God none shall come vnto the righteousnesse of faith but he that is a sinner in himselfe For this circumlocution is to be applied vnto the circumstaunce of the place that faith doth adorne vs with the righteousnesse of another which righteousnes it beggeth of God And here agayne God is saide to iustifie vs whiles he doth freely pardon vs being sinners and doth loue vs with whom he might iustly be angrye namely whiles by his mercy he doth away our vnrighteousnes 6 Euen as Dauid declareth the blessednesse of man vnto whom God imputeth righteousnes without works saying 7 Blessed are they whose iniquities are forgiuen whose sinnes are couered 8 Blessed is the man to whom the Lorde imputeth not sinne 6 As Dauid c. Here wee may see they doe but cauil which woulde hemme in the woorkes of the lawe with in the compasse of ceremonies Seing he now calleth them simply and without any additiō works As works are here taken indefinitely for all workes so in the whole disputation which he called before the works of the law If no man can deny but a simple vnlimited speeche suche as we haue now in hand is indifferently to be vnderstood of euery woorke the same must alway hold in the whole disputation For there is nothinge lesse reasonable then to take the power or force of iustification away from ceremonies onely seeing Paule doeth indefinitely exclude workes Heereunto apperteyneth the contrary member that God doeth iustifie men by not imputing their sinne In whiche woordes also wee are taught that righteousnesse with Paule is nothing els then the remission of sinnes Lastly that this remission is free because it is imputed without woorkes which the verie name of remission sheweth For that creditoure or lendour whiche is paide doeth not remitte but hee which willingly of meere liberalitie doeth cancell or rase out the debte Away nowe with those teach vs to redeeme pardon of our sinnes by satisfactions from which remission of sinnes Paule fetcheth an argument to establishe the free gift of righteousnes For howe is it possible they shoulde agree with Paule they say by woorkes wee must satisfie the iustice of God that wee may obtayne pardon of our sinnes On the contrary Paule reasoneth that the righteousnesse of fayth is free and without workes because it dependeth vpon the remission of sinnes This were vndoubtedly a false argument if in the remission of sinnes there were any regarde or respect vnto woorkes at all In like sort by the same wordes of the prophete the follie of the Schole men is refuted touching halfe remission They babble that the fault being remitted the punishment is reteined of God but the Prophete he crieth that our sinnes are not onely couered that is taken awaye in the sight of God but also hee addeth they are not imputed How shall God take punishment of those sinnes hee doth not impute therefore there remaineth sound vnto vs God forgiueth not onely the fault but also the punishment this most excellēt sentence he is iustified by faith who is purged or clensed before God by the free remission of his sinnes Moreouer hence may be gathered the perpetuall continuance of free righteousnes or iustification through the whole life For when Dauid being weried with the continuall sting of his conscience burst foorth into this saying he spake surely by his owne experience And now also he had serued God many yeeres Therfore after great proceedings or goings forward at the lēgth he proued it by experience true that all they are miserable which are cited before the iudgement state of God crying out there is none other way to obteine blessednes then if the Lorde receiue vs into fauour by not imputing our sinnes Whereby the imagination of those is verye well refuted which dreame that the righteousnesse of faith is but the entrance so that the faithfull by woorkes retayne the possession of righteousnes Righteousnes not only begun but also continued by faith which righteousnes they did not obteyne by any merites Where as some times workes are saide to be imputed vnto righteousnes and also other beatitudes are reckoned that doth nothing preiudice the sentence of Paul The psal .. 106.30 Psa 106.30 saith it was imputed for righteousnes vnto Phinees the priest of the Lorde that in taking punishment vpon the adulterer and the harlot hee tooke away the reproche of Israell In deede we heare in this place howe a man did a good woorke but wee knowe a man is not iustified for one deede For there is required a perfect and most absolute obedience as the promise saith He that shall doe these shall liue in them Leuit. 18.5 Howe then is this punishment of Phinees imputed vnto him for rigteousnesse surely it must needes bee he was iustified before by the grace of God For they which haue put on the righteousnes of Christ haue God not onely fauourable to them selues How righteousnes is sometime giuen vnto workes but also to their woorkes whose spots moles are couered with the puritie of Christ that they come not into iudgement whereby workes being infected with no corruptions are counted iust and that no woorke of man can any otherwise then by this fauour please God it is euident And if the righteousnes of faith be the onely cause why our works are counted iust see then how sottishly they reason because righteousnes is giuen to workes it is not of faith onely But I oppose an inuincible argument against them namely that all works are condemned for vnrighteous except a man be iustified by sole faith The like is to be vnderstood of blessednes they are denounced blessed which feare the Lord Psal 128.1 Psal 1.2 and walke in his wayes Which meditate in his law day and night but because no man doth that in such perfection as were meete that the commaundement of God might be fully satisfied al such blessednes is voide of none effect vntill that we being purified and clensed by the remission of sinnes be made blessed and so are made capable of that blessednes which the Lord promiseth for his seruants for the studie of the Lawe and good workes Therefore both righteousnesse of workes is an effect of the righteousnesse of fayth and the blessednesse commeth of workes an effect of the blessednes with cōsisteth in the remission of sinnes If the cause neither ought neither can be destroyed of his effect they goe ill fauouredly to woorke if any goe about to ouerthrowe the righteousnesse of fayth by workes But why may not a man will some say by those testimonies contend to proue a man to bee iustified and also made blessed through woorkes
Obiection for the woordes of the Scripture say no more that a man is iustified by faith and made blessed by the mercie of God then by workes Verily here as well the order of causes as the dispensation of the grace of God is to bee considered Answere For because what so euer is spoken either of the righteousnes or blessednes of workes it taketh no place vnles this sole righteousnes of faith goe before and onely fulfill all partes this must be reared vp and established that the other as fruite from a tree may growe and come forth of it 9 Came this blessednesse then vpon the circumcision only or vpon the vncircumcision also for wee say that faith was imputed vnto Abraham for righteousnes 10 Howe was it then imputed when he was circumcised or vncircumcised not when he was circumcised but whē he was vncircumcised Because there is mention made of circumcision and vncircumcision onely some foolishly gather there is nothing els in question then that righteousnesse is not obtayned by the ceremonies of the lawe But wee are to note with what sorte of men Paul hath to deale For wee knowe that hypocrites whiles in generall they boast their meritorious workes yet they pretende a colour in externall workes The Iewes also which thorowe the grosse abuse of the lawe were alienated from true and perfect righteousnesse had their peculier reason Paul saide no man is blessed but he whom God by his free mercie reconcileth to himself whereby it foloweth all they are cursed whose works come into iudgement Now this principle is holden that mē are not iustified by their worthines but by the mercy of God But yet that is not inough except remission of sinnes go before al works of the which circumcision is the first whereby the people of the Iewes were ingraffed into the obedience of God Wherefore hee goeth on in shewing that also Wee are alwayes to beare this one thing in minde that circumcision is reckoned here as the inceptiue worke if I may so terme it of the legall righteousnesse How the Iewes gloried in circumcision For the Iewes did not glorie in it as in the pledge or seale of the grace of God but as in a meritorious obseruation or keeping of the lawe Therefore they preferred themselues before others as though they were more excellent then others in the sight of God Nowe wee see the controuersie is not of one rite but vnder one kind are all the workes of the lawe that is all workes to the which wages can be due comprehended And for this cause chiefly is circumcision named because it was the foundation of legall righteousnesse But Paul disputeth from the contrary if the righteousnesse of Abraham bee the remission of sinnes which he bodily taketh for a thing granted and the same remission of sinnes came vnto Abraham before circumcision then it followeth the remission of sinnes was not giuen in regard of merites going before Thou seest it is an argument drawē from the order of the causes and the effects For the cause is euer before his effecte But righteousnesse was in Abraham before circumcision 11 After hee receiued the signe of circumcision the seale of the righteousnesse of faith whiche was in the vncircumcision that hee might bee the father of all them doe beeleeue by vncircumcision wherein righteousnesse is also imputed vnto them 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also that walk in the steppes of the faith of our father Abraham which he had when he was vncircumcised 11 After hee receiued the signe By the way of anticipation or preuenting hee declareth Though circumcision iustified not yet was it not in vaine that though circumcision iustified not yet was it not in vayne or superfluous seeing it had another and the same a very excellent vse namely whose office was to seale the righteousnes of faith as it were to make it sure And yet in the meane while frō the ende it self he insinuateth vnto vs that it is not the cause of righteousnesse For it tendeth vnto the confirmation of the righteousnesse of fayth yea and of that verily which was had in vncircumcision therefore it derogateth or taketh nothing from it Moreouer heere wee haue a notable place concerning the common vse of Sacramentes The common vse of Sacramentes for they are as Paule witnesseth seales whereby both the promises of GOD are after a sort sealed in our heartes and the certitude of the grace of GOD established And although they profite nothing by them selues yet GOD who woulde haue them to bee instrumentes of his grace doeth make that they wante not a secrete grace and profite in the electe And although they are vnto the reprobate only dead vnprofitable figures yet they alwaies retaine their vertue nature for albeit our incredulitie depriue vs of their effecte yet it shaketh not neither extinguisheth the trueth of God Wherefore let vs stande sure that the holy Sacramentes are testimonies wherewithall God sealeth his grace in our heartes Touching the Sacramente of circumcision this is to bee saide in particular therein was a twofoulde grace represented GOD promised to Abraham a blessed seede wherein both hee and all the worlde should hope for health Heerevpon depended that promise I will bee thy GOD. Gen. 17.7 Therefore the free reconciliation in GOD was included in that signe and the analogie or proportion serued that the faithfull might respect the promised seede Againe God required integritie and holinesse of life by the Sacrament hee declared howe it might bee come vnto namely if in man that bee cutte off whatsoeuer commeth of the fleshe because the whole nature of man is corrupted By the externall signe therefore hee admonished Abraham that he shoulde spiritually circumcise the corruption of his flesh wherevnto also Moses alluded Deut. 10.16 And that he might shewe it was not the woorke of man but of God hee wold haue tender infants circumcised who for want of yeres cold not as yet execute that commaundement For that spirituall circumcision is an effect or worke of the celestiall power Moses hath spoken as you haue in Deut Deut. 30.6 The Lorde shall circumcise thy heart The Prophetes also afterwarde declared the verie same more clearely Finally as at this day baptisme so in olde time circumcision consisted of two partes namely that therein was testified as well newnesse of life As circumcisiō in old time so baptisme at this day is a signe of a twofold grace namely of the remission of sinnes and sanctification as the remission of sinnes but where as in the person of Abraham circumcision was after righteousnesse that houldeth not alwaye in the Sacraments as it appeareth in Isaac and his posterite but GOD woulde once at the beginning shewe foorth such an example least any shoulde tye saluation vnto the externall signes That hee might bee the father Note howe the circumcision of Abraham confirmeth
our faith concerning free righteousnesse for it is a sealing of the righteousnesse of faith that to vs also whiche doe beleeue righteousnesse might bee imputed And so verie artificially Paule returneth those thinges vpon the aduersaries which might bee obiected of them For if the trueth and vertue of circumcision bee founde in vncircumcision there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles But seeing a doubt might arise whether wee also after the example of Abraham are not to confirme the same righteousnesse by the seale of circumcision Obiection why did the Apostle omitte it Answere Namely because hee thought the question to haue beene sufficiently answered by his woordes For seeing this sentence is admitted that circumcision serueth onely to seale the grace of GOD it followeth that at this day it were superfluous for vs who haue another Sacramente ordayned of the Lorde in place thereof Because therefore where baptisme is there is no vse nowe of circumcision hee woulde not to no purpose dispute of that whereof was no question at all to witte why the righteousnesse of faith shoulde not be sealed in the Gentiles by circumcision if they shoulde bee like vnto Abraham To beleeue by vncircumcision Is that the Gentiles beeing content with their estate are not to interpose the seale of circumcision And so this preposition dia by is put in steade of en in 12 Not to them which are c. This woorde are or bee in this place is taken for to bee reckoned or counted For hee checketh the carnall sonnes of Abraham who hauing nothinge but externall circumcision did boldelye glorye in it As for the other which is the principall they neglected it namely that they shoulde imitate the fayth of Abraham by whiche onely he obteyned health The circumcised Iewes were not otherwise iustified then as they beleeued the promise of grace Hereby may appeare how seriously he discerneth faith from the Sacrament not onely least anye should content him selfe with this without the other meaning with the Sacrament without fayth as though it were sufficient to iustification but also that the same fayth onely might fulfill all partes For whiles hee confesseth the Iewes whiche are circumcised to be iustified he doth precisely except so that they after the example of Abraham abyde in fayth onely For what shoulde be the meaning of faith in vncircumcision but that hee might shewe faith onely without any helpe elsewhere to be sufficient It is therefore to bee taken heede of least any man by deuiding or parting in halfes mixte together two causes of iustification By the same argument the schoole diuinitie is conuicted touching the difference of the Sacraments of the old and new testament for frō those they take away the power of iustifiyng to these they giue it But if Paule reason orderly whiles he proueth that circumcision iustifieth not because Abraham was iustified by faith the same reason is also of strength with vs that we may denie men to be iustified by baptisme seeing they are iustified by the same faith by the whiche Abraham was iustified 13 For the promise that hee should bee the heire of the world was not giuen to Abraham and his seede by the law but by the righteousnesse of faith 13 For the promise c. Nowe hee doeth more clearely repeate that antithesin or contrarietie of the lawe and faith with he touched before with also is diligently to bee noted because if faith borrow nothing of the Lawe that it might iustifie thence we vnderstande it hath rsepect vnto nothing but the mercie of God Furthermore the imagination of those which would haue this to bee spoken of ceremonies is easely refuted because if workes brought any thing vnto iustification then hee shoulde rather haue sayde not by the written lawe but by the lawe of nature But Paule doth not oppose spiritual holinesse of life against ceremonies but faith and his righteousnesse The summe therefore is the inheritaunce was promised to Abraham not because he had deserued it by keeping the law but because by fayth he had obteined righteousnesse And surely as Paule straightwayes declareth then doe the consciences of men inioye perfect peace when they feele that to be freely giuen them which is not due vnto thē by right Saluation in Christ apperteyneth no lesse vnto the Gentiles then vnto the Iewes Hereuppon also it followeth that the benefite is no lesse common to the Gentiles then to the Iewes the cause of which benefit doth equally appertayne vnto both For if mens saluation be founded vpon the onely goodnesse of God they restrayne and hynder the course thereof as much as in them lyeth who exclude the Gentiles from it That hee might bee the heyre of the worlde Seeyng eternall saluation is nowe in hand the Apostle seemeth out of season to carry the readers vnto the world But generally vnder this worde he comprehendeth the instauration or restoring which was looked for in Christ What is meant by the worde world Indeede restitution of life was the principall yet it behooued that the decayed state of the whole worlde shoulde be repayred Therfore the Apostle calleth Christ the heyre of all the goodes of God Heb. 1.2 Because the adoption which we obtayne through his grace hath restored vnto vs the possession of that inheritaunce from the which we fell in Adam And because vnder the type of the land of Chanaan not onlye the hope of eternall life was proposed vnto Abraham but also the full and perfect blessing of God the Apostle very aptly teacheth that the dominion of the worlde was promised vnto him The godly in this present life haue a certaine taste hereof because howsoeuer they are at diuers times pynched with pouertye yet for that with a quiet conscience they participate those thinges which God hath created to their vse Pouertie letteth not but the faithfull may be called the heyres of the world and with his fauour and will inioye the earthly blessinges as pledges and earnest pennyes of eternall life pouerty is no let vnto them wherefore they shoulde not acknowledge heauen earth and the Sea to belong vnto them The wicked albeit they heape vppe the riches of the worlde they canne call nothing theirs but rather they get them by stealth because they vse them with the curse of God And it is great comforte to the godlye in their pouerty that though they liue poorely yet they steale nothing from any but they receyue theyr lawfull commons or allowaunce at the hande of their heauenlye father vntil they see the full possession of their inheritaunce when all creatures shall serue for their glorye For to this ende both earth and heauen shal be renewed that according to theyr measure they might partly serue to illustrate the kingdome of God 14 For if they whiche are of the lawe bee heyres fayth is made voyde and the promise is made of none effect 15 For the Lawe causeth wrath for where
Abraham The thinges are aboute vs are all aduersaunte to the promises of God Hee promiseth immortalitie and we are clothed with mortality and corruption He pronounceth that he accounteth vs for iust wee are couered with sinnes Hee testifieth that he is mercifull and beneuolent to vs his externall iudgementes threaten his wrath What shall we doe then With closed eyes we must passe ouer our selues and all that is ours that nothing hinder or let vs wherefore we shoulde not beleeue that God is true But he was strong This is opposed agaynst that sentence went before where it was sayd he was not weake in faith as if he shoulde haue saide through constancie and firmenesse of faith hee ouercame incredulity For none shall goe a Conquerour out of this field but he which shall borrow weapons and strength out of the word of God Wheras he addeth No greater honour to God then to subscribe his truth that he gaue glory to God therin we are to note there cā no greater honour be giuē vnto God thē whiles by faith wee subscribe his truth as agayne there is no greater contumely can be done against him then whiles the grace he offereth is refused or authoritie is taken from his worde Wherfore this is the chiefest poynt of his worship obediently to imbrace his promises true religion beginneth at faith 21 He which had promised was also able to performe Because all men acknowledge the power of God Paule seemeth to say no excellent thing of the faith of Abraham but experience teacheth there is nothinge more rare or difficulte then to giue the honour which is due to the power of God For there is no lette or hinderaunce so small or light whereby fleshe and blood imagineth not that the hand of GOD may be driuen from his worke Here vppon it commeth that in the least temptations whatsoeuer the promises of GOD slide from vs. Out of controuersie no man denyeth GOD can doe all yet as sone as any thinge is obiected which maye hinder the course of Gods promises wee throwe downe the power of God from his state Wherefore to the end it mighte obteine his righte and honoure amongst vs when we happen vpon some comparison we must needes determine thus that the power of God is no lesse sufficent to ouercome all impedimentes or hindrances then the shine of the Sunne is of force to disperse the cloudes We are wont to excuse that wee derogate nothinge from the power of God as often as we doubte of his promises namely By comparison is meant the appliyng or letting of the power of God against all his impediments because this imagination to wit that God hath promised more in his worde then hee is able to performe which were open peruersitie blasphemie against god is not the cause of doubting but that same defect which we feele in our selues But we doe not sufficiently aduaunce the power of God vnlesse we thinke the same to be greater then our weakenesse Faith therefore ought not to consider our owne imbecilitie miserie and defect but wholy to intend vpon the only power of God For if righteousnes should depend vpon our worthinsse it woulde neuer scale vnto the consideration of the power of God And this is the examination of incredulitie of the which he spake lately when wee measure the power of the Lorde by our own foote Neither doth faith so imagine God to bee able to doe whatsoeuer he will that in the mean while it leaueth him sitting idlely but rather doth place his power in continuall action And specially it applieth the same power vnto the effect of his woorde that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth I maruaile why the relatiue masculine did please Erasmus for although the sense be not thereby altered yet had I rather come neere vnto the Greeke wordes of Paule I knowe the verbe is passiue but the asperitie was to bee mollified by a little digression 22 Therefore was it imputed Heere nowe appeareth more cleerely why and howe faithe broughte righteousnesse to Abraham namely because hee leaning to the worde of God did not refuse the promised grace And this relation betweene faith and the worde is diligently to bee reteined Faith bringeth vs no more thē it hath receiued from the worde and committed to memorie For faith can bring vs no more then hee hath receiued from the worde Wherefore hee is not straightwayes righteous who being indued with a generall and confused knowledge graunteth God is true except hee rest in the promise of grace 23 Nowe it was not written for him onely that it was imputed to him for righteousnesse 24 But also for vs to whom it shall be imputed for righteousnesse which beleeue in him that raised vp Iesus our Lord from the dead 25 Who was deliuered to death for our sinnes and is risen againe for our iustification 23 Nowe it was not written Because a proofe taken from an example as wee haue admonished aboue is not alway firme least that shoulde come into question Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse which indifferently apperteineth vnto all In this place we are admonished of making our profite of examples in the scriptures The Heathen haue truely called an historie the mistres of life but as it commeth from them no man can safely profite in it the scripture only doeth by right challenge that preheminence For first it prescribeth generall rules whereunto we may bring euery historie for tryall that it may serue to our profite Secondly it clearely discerneth what deedes are to be followed and what are to be eschewed And as for doctrine wherein it is chiefly conuersant it hath that peculier to it selfe as namely it sheweth the prouidence of the Lord his iustice and goodnesse towards his and his iudgementes towards the reprobate That therefore which is said of Abraham Paule denieth it to haue been written for his cause onely For it is not a thing which perteineth to the speciall calling of some one and certaine person but the maner of obteining righteousnesse is described which is one and perpetuall amongest all and this description is made in him that is the father of all the faithful vpon whom the eyes of all ought to intende Wherefore if we will handle the sacred histories purely and godly How wee ought to be occupied in the scripture wee muste remember they are so to bee handeled that we may reape thence the fruite of sounde doctrine And partly they instruct vs to frame our liues partly to confirme our faith partly to stirre vp the feare of the Lord. For the framing of our liues the imitatiō of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his
protection and fatherly care which hee alway had ouer them shall minister consolation in aduersitie the iudgements and punishments of God executed vpon the wicked shall helpe vs if they put into vs a feare which may replenishe our heartes with reuerence and pietie And whereas he saith not for him onely thereby hee seemeth to insinuate that it was partly written for his sake whereby some vnderstande that to the praise of Abraham it is saide what he obteined by faith because the Lorde will haue his seruants committed to eternall remembrance Pro. 10.7 as Salomon saith Their name is blessed But what if you take it more simply The example of Abraham as all other examples are written for our instruction as though it were some speciall priueledge which mighte not be drawen into an example but that it also apperteineth to our instruction who must be iustified by the same maner this shal be the fitter sense 24 Which beleeue in him c. I haue alreadie admonished what value these circumlocutions be of namely Paule hath inserted them that according to the circumstance of the places they might diuersly shewe the substance of faith concerning the which the resurection of Christe is not the last part whiche resurrection is vnto vs the grounde of the life to come If he had simply saide that wee beleeue in God it had not beene so easie to gather what this did make to the obteining of righteousnesse but whiles Christe appeareth in his resurrection doth offer a sure pledge of life it is euident from what fountaine the imputation of righteousnesse floweth 25 Which was deliuered He doth prosecute illustrate at large that doctrine whiche I touched immediatly before For it standeth vs vpon not onely to haue our mindes directed vnto Christ but also to haue it distinctly opened vnto vs how he hath purchased saluation for vs. And albeit the Scripture when it speaketh of our saluation standeth onelie vpon the death of Christe yet here nowe the Apostle goeth further For because his purpose was to deliuer the cause of saluation more clearely hee reckoneth two braunches thereof And first he saith our sinnes are done away by the death of Christe Secondly that righteousnesse is purchased by his resurrection The fruite of Christs death resurrection is perfect righteousnesse The meaning is when wee holde the fruite of Christes death and resurrection nothing is missing vnto vs as concerning perfect righteousnesse And there is no doubt but whiles he distinguisheth the death of Christe from his resurrection hee applieth his talke to our capacitie for otherwise it is true the obedience of Christe which hee shewed in his death was the righteousnesse purchased for vs as he also will shew in the Chapter following But because by rising from the dead Christe declared how much he had preuailed by his death By the death of Christ our saluation is begun by his resurrectiō it is perfected this distinction serueth to teach vs that by that sacrifice wherein sinnes are done away our saluation was begunne and by his resurrection it was perfected For the beginning of righteousnesse is that wee be reconciled to God and the perfection is that death beeing ouercome life might raigne Paule therefore signifieth howe satisfaction for our sinnes was accomplished on the crosse For that Christe might restore vs againe into the fauour of the father it was meete our giltinesse were abolished by him which coulde not bee vnlesse hee woulde suffer that punishment for vs which we were not able to abide For the chastisement of our peace was vpon him Esay 53.5 saith Esay and hee choseth rather to say he was deliuered then dead because the satisfaction dependeth vpon the eternall pleasure of God who would be pacified this way And is risen againe for our iustification Because it was not sufficient for Christe to oppose himselfe to the ire and iudgement of God and to take vpon him the curse due to our sinnes vnlesse hee shoulde also goe foorth the conquerour thereof How iustification is ascribed vnto the resurrection of Christe that beeing receiued into the celestiall glory by his intercession hee might reconcile God vnto vs. The vertue or power of iustification is ascribed vnto the resurrection whereby death was ouercome not that the sacrifice of the crosse whereby wee are reconciled to God did further our righteousnes nothing but because in the new life the perfection of this grace doth more clearely appeare And yet I cānot consent vnto those who referre this seconde member vnto newnesse of life For the Apostle as yet hath not begunne to speake of the matter secondly it is sure that both members appertaine to one ende Wherefore if iustification signifie renouation then to haue died for our sinnes were to bee vnderstoode in this sense namely that hee died to purchase for vs the grace of mortifiyng the fleshe which thing none graunteth Therefore as hee was saide to die for our sinnes because the price of sinnes being paide by his death hee hath deliuered vs from the calamitie of death So nowe he is saide to bee risen for our iustification because by his resurrection hee hath perfectly restored life vnto vs. For first hee was smitten by the hand of God that in the person of a sinner he might susteine the miserie of sinne Secondly he was exalted into the kingdome of life that he might indue his with righteousnesse and life So then hee speaketh still of iustification by imputation and that which followeth in the next Chapter will prooue the same CHAP. 5 1 THen being iustified by faith we haue peace with God through our Lord Iesus Christ 2 By whome we haue accesse through faith into this grace wherein wee stand and glorie vnder the hope of the glorie of God THEN being iustified The Apostle beginneth to illustrate that which he hath hitherto saide of the righteousnes of faith by the effects Therefore this whole chapter consisteth vpon amplifications which are of no lesse force to explicate or make plaine then they are to confirme For thee had saide before that faith was made voide if righteousnesse were sought for by woorkes Because a perpetuall disquietnesse shoulde trouble the miserable consciences which finde nothing firme and sure in themselues Now on the contrary he teacheth they are quieted and pacified after wee haue by faith obteined righteousnesse We haue peace A singuler fruite of the righteousnesse of faith for if any man goe about to get the peace of conscience by works which is seene in prophane and barbarous men he goeth about it in vaine For either his hearte is on sleepe with the contempt or forgetfulnesse of Gods iudgemēt or els full of trembling feare vntill he repose himselfe vpon Christe For he onely is our peace Therefore the peace of conscience signifieth that serenitie and quietnesse What the peace of conscience signifieth which riseth hence that a man feeleth God is reconciled to him Neither the Pharisee which
bondage should abide in the condition of seruitude for he ought to defende that state of libertie which he hath receiued It is not meete then that you should be brought agayne vnder the power of sinne frō the which you were deliuered by the manumising of Christe This argument is taken from the efficient cause There followeth also another taken from the finall cause namely to this ende are yee exempted from the seruitude of sinne that yee might passe into the kingdome of righteousnesse therefore ye ought to be altogether vnmindefull of sinne and to turne your whole minde vnto righteousnesse into the obedience whereof ye are brought And it is to bee noted that no man canne serue righteousnesse except by the power and benefite of God They onely can serue righteousnes whō Christ hath deliuered from the tyranny of sinne Ioh. 8.36 he be first deliuered from the power and tyrannie of sinne As Christ himselfe testifieth If the sonne shall make you free yee shall bee free in deede What then shall our preparations by the vertue of our free will be if the beginning of goodnesse depend vppon this manumission which the onely grace of God accomplisheth 19 I speake after the manner of manne because of the infirmitie of your fleshe as ye haue giuen your members seruaunts of vncleannesse and to iniquity into iniquity euen so now also giue your members seruaunts of righteousnes vnto sanctification 19 I speake c. He saith that he speaketh after the manner of man not in respect of the substance but in respect of the forme as Christ in the 3. of Iohn faith that hee offereth earthlye things Iohn 3.12 How Paule speaketh after the manner of man whiles notwithstanding he intreateth of heauenly mysteries but yet not so honourably as the dignity of thinges required because he would humble himselfe vnto the capacitie of the rude simple people And thus the Apostle speketh by the way of Preface that he might the better shewe that calumniation to be too grosse and wicked when the fredome gotte by Christe is thought to giue liberty of sinning And withall hee aduerticeth the faithful that nothing can be more absurde or rather filthie and shamefull then that the spirituall grace of Christ should be of lesse force with them then an earthly manumission or freedom As though he said by the comparing of righteousnesse and sin I can shew how much more feruently yee ought to bee drawen into the obsequie of that then euer yee obeyed this but yet that I might something pardon your weakenesse I omit that comparison Howbeit that I may deale with you very fauourably this I may by right require of you that at the least yee doe not imbrace righteousnes more coldly or negligently then yee haue serued sinne And therein is included a certayne kinde of silence or concealing when we wil haue more vnderstood then we expresse by words For he doth neuertheles exhort thē to obey righteousnesse so much the more studiously as it is more worthy thē sin to be serued although he seemeth not to require so much in words As yee haue giuen That is seeing before this al your mēbers were so ready to obey sin therby it easily appeared how miserably the prauity of your flesh did hold you captiue and bound Now therfore in like sort be prone and readye to be ruled of God and let not your courage be lesse nowe in doing of good then it was before in doyng of euill Hee doeth not obserue the order of the Antithesis to apply the partes on both sides as to the Thessalonians hee opposeth vncleannesse agaynst holinesse Yet his meaning is apparaunt First he setteth downe two kindes vncleannes 1. Thes 4.7 and iniquitie the first whereof is opposed to chastitie and sanctimonie the other hath respecte vnto iniuries whereby our neighbours are hurte Moreouer hee repeateth this woorde iniquitie twise in a diuers sense For in the first place it signifieth rapines deceiptes periuries and all kinde of iniuries Iniquity hath a twofold acception in the second place it signifieth the vniuersall corruption of life as if it were put thus yee haue giuen ouer your members to commit wicked woorkes that the kingdome of sinne might florishe in you I vnderstand righteousnesse to be put for the lawe and rule of a right life whose end is sanctification namely that the faithfull consecrate themselues in puritie to the worshippe of God 20 For when yee were the seruants of sinne yee were free from righteousnes 21 What fruite had yee then in those things wherof yee are now ashamed For their end is death 22 But nowe being freed from sinne and made the seruantes of God yee haue your fruite in holinesse and the end euerlasting life 23 For the wages of sinne is death but the gift of God is eternall life in Christ Iesus our Lord. 20 For when yee were Yet he repeateth that contrariety betweene the yoke of sinne and righteousnesse whereof hee made mention before For sinne and righteousnesse are things so contrary that he which voweth himselfe to one must needes depart from the other And that he doth to the ende that whiles they are looked vppon eyther of them by them selues it might more easily appeare what a man is to looke for of them both For separation or distinction helpeth in the consideration of the nature of euery thing Therefore hee setteth sinne on one hande and righteousnesse on the other then hauing put a difference hee sheweth what doeth followe on both sides Let vs therefore remember that the Apostle doeth yet argue from contraries after this manner so long as yee were the seruaunts of sinne yee were free from righteousnesse nowe on the contrary yee must serue righteousnesse because yee are free from the yoke of sinne He calleth those free from righteousnes who are holden by no reyne of obedience to the studie of righteousnes Who are called free from righteousnesse This is the liberty or licentiousnes of the flesh which freeth vs so from God that it maketh vs the bondslaues of the diuel Miserable cursed then is that liberty which by an vnbrideled or rather by a mad fury triumpheth to destruction 21 What fruite therefore c. He could not anie way more substantially expresse his mynd then by appealing to their conscience and as it were in their person to be ashamed For the godly assoone as they beginne to be illuminated by the spirite of Christ and the preaching of the Gospell all the former parte of their life which they haue led out of Christ they doe willingly acknowledge to haue beene damnable and they are so farre from goyng about to excuse themselues that rather they are ashamed of them selues And also they doe alway call to mynde the remembraunce of their ignominy to the ende they being so ashamed might more truely and more readily bee humbled before the Lord. Neyther is it in vayne he saith Now yee are ashamed For he insinuateth
with howe blynde loue of our selues we are taken whiles we are plunged in the mistes of sinne that we esteeme not of so great vncleannesse in vs. It is onely the light of the Lorde which can open our eyes that they may see the corruption lurketh in our flesh Who is truely indued with the principles of Christian religion To conclude therfore he is indued with the principles of Christian philosophie who indeede is displeased with himselfe hath learned wel to be ashamed of his owne misery Finally by the cōsequent he sheweth yet more plainely how greatly they ought to be ashamed when they vnderstand that they were euē at the threshold of death destruction yea were already entered the gates of death if they had not beene drawen backe by the mercie of God A twofold end of sinne and righteousnes 22 You haue your fruite As before he put downe a twofolde ende of sinne so nowe of righteousnes Sinne in this life bringeth the tormentes of an euill conscience and after this life eternall death Of righteousnesse in this life wee reape for fruite sanctification in time to come wee hope for eternall life These thinges vnlesse wee were too sottishe ought to begette in vs a hatred and horrour of sinne and a loue and desire of righteousnesse And whereas some doe take this woorde Telos for tribute I thinke it is not the meaning of the Apostle For although it is true that we suffer the punishment of death for sinne yet that worde cannot agree to the other member wherunto it is applyed of Paule For life is not called the tribute of righteousnesse 23 For the wages of sinne There are some whiche thinke that heere is noted displeasauntly howe harde a wage is payde to sinners whiles Paule compareth death to cates which word with the Grecians sometime is taken for the dyet of souldiers But rather he seemeth indirectly to checke the blynd appetites of those who daungerously intangle themselues with the inticementes of sinne no otherwise then fishes with the hoke Howbeit it shal be more simply to take it for stipendes or wages For surely death is a very sufficient reward for the reprobate And it is the conclusion as it were the Epilogue of the former sentence And yet is it not in vayne that he repeateth the same thing in other wordes agayne for by doubling the terrour he woulde make sinne more detestable But the gift of God They are deceiued which translate this proposition thus What is meant by the gifte of God and what fruite the same bringeth worth in vs. life eternall is the gifte of God as though righteousnesse were the subiectum and gift of God predicatum Because that sence shoulde make nothing vnto the contraposition But as before he taught that sinne bringeth foorth nothing but death so now he addeth that this gifte of God namely our iustification and sanctification bringeth vnto vs the blessednesse of eternall life Or if you hadde rather as sinne is the cause of death so righteousnesse wherewith wee are indued by Christ hath restored eternall life vnto vs. In the meane while here we may most certainly gather that our saluation is wholly of the grace meere bountifulnesse of God He might otherwise haue said the wages of righteousnes is eternall life that one member might haue aunsweared another but he saw it was the gift of God whereby wee obteyne life and not our merite And that gifte also is not one nor single for wee beeynge clothed with the righteousnesse of the sonne are reconciled to God and by the vertue of the spirit renued into holinesse of life And therefore hee addeth in Christ Iesus our Lord that he might drawe vs from all opinion of our owne worthinesse CHAP. 7. 1 DOe yee not know brethren for I speake to them know the law that the lawe hath dominion ouer a man as long as he liueth 2 For the woman which is in subiection to a man is boūd by the law to the mā whiles he liueth but if the man be dead she is deliuered from the law of man 3 So then if while the man liueth she take another man she shal be called an adulteresse but if the man be dead shee is free from the law so that she is not an adulteresse though she take another man 4 So yee my brethren are dead also to the law by the bodie of Christ that yee should be vnto another euen vnto him that is raysed vp from the dead that wee should bring foorth fruite vnto God ALthough hee had sufficiently as in such breuity it could be vnfolded the question of the abrogation of the lawe yet because it was both a difficult question and of it selfe might bring foorth many others he doeth more copiously declare howe the lawe is abrogated from vs secondly he sheweth what profite wee get thereby because whiles it doeth holde vs bounde without Christ it canne doe nothing but condemne vs. And least any shoulde thereby accuse the lawe hee meeteth with the obiections of the flesh and refuteth them where hee excellently handeleth a notable place of the vse of the Lawe 1 Doe yee not knowe Let the generall proposition bee that the lawe was giuen to no other ende vnto men then that it should gouerne this present life To what end the law was giuen with those be dead it hath no place Whereunto afterward hee addeth a more speciall namely that we are dead vnto the law in the body of Christe Some other vnderstand that the dominion of the lawe abideth so long to binde vs as the vse thereof is in force But because this sentence is somwhat obscure and it doth not so properly agree vnto that speciall proposition followeth straightwayes I had rather follow those who take it to be spoken of the life of man and not of the life of the lawe And the interrogatiō verily hath more strength to set foorth the certaintie of the matter is spoken of For it sheweth that that is not strange or vnknowen to any of them but is indifferently graunted among all For I speake to them haue knowledge This parenthesis is to bee referred thither whither the proposition is referred as if he should say that he knew they were not so vnskilfull of the law as they could doubte of that And albeit both might be vnderstood of all lawes together yet is it better to vnderstand it of the lawe of God whiche is now in question Whereas some thinke the knowledge of the law is attributed vnto the Romanes because the best part of the worlde was vnder their Empire gouernement that is very childish For partly he speaketh vnto Iewes or other strangers partly vnto vulgare obscure men Yea he chiefly respecteth the Iewes with whom he had to do concerning the abrogation of the law And least they should thinke they were dealte withal very captiously he sheweth that he taketh a principle cōmon knowen to thē all wherof they
of the fleshe is not brideled but rather it increaseth Whereby it followeth that the kingdome of righteousnesse is not established till Christe haue freed vs from the lawe And withall Paule admonisheth what workes doe become vs beeyng loosed from the lawe So long therefore as a man is holden vnder the yoke of the lawe by sinning continually he can bring nothing vnto himselfe but death If the seruice of the lawe begetteth sinne onely then deliuerance which is contrary must tende vnto righteousnesse if that lead vnto death then this vnto life But let vs consider the very wordes of Paul Whiles he goeth about to describe that time wherein wee were vnder the dominion of the lawe hee saith we were in the fleshe Whereby we vnderstand that all they which are vnder the law reape nothing els thereby then that without fruite and efficacie their eares are beaten with the externall breath thereof seeing they are inwardly destitute of the spirite of God Therefore they must needes abide altogether corrupt peruerse vntill a better remedie come to heale their disease And note the vsuall phrase of the Scripture to bee in the flesh for What it is to be in the flesh to be indued onely with the gifts of nature without that speciall grace wherew t God vouchsafeth his elect Furthermore if this whole state of life be corrupt it is apparant that naturally there is no part of our soule sound neither is there any other power of free wil but that it may send foorth euyll affections as dartes into euery part Affections of sinnes which are by the lawe That is the lawe did stir vp euill affections in vs which did declare their efficacie in all our members For there is no parte which did not serue the euill affections This is the worke of the lawe namely to inflame our heartes the more that they shoulde burst foorth into such lustes if that inwarde master of the spirite bee not present But obserue here that the lawe is matched with the corrupt nature of man whose peruersitie and lust the more it is restrained by the barres of the lawe the more furiously it bursteth foorth He addeth againe so long as the affections of the fleshe were ruled vnder the law they brought foorth fruite vnto death that they might shew how the lawe by it selfe killeth whereby it followeth that they are foolish who so greatly couet after that seruice bringeth death 6 But now wee are freed from the lawe Hee pursueth his argument from contraries if the bande of the lawe did so little preuaile to bridle the fleshe that it was rather an increment of sinne then of necessitie must we be loosed that we may cease to sinne If then wee bee freed from the bondage of the lawe that we might serue God they doe wickedly whiche take from hence libertie of sinning And they speake wickedly which say by this meanes the raines are loosed to concupiscence Note therefore wee are then loosed from the lawe when God doth indue vs being freed from the seuere exaction and curse thereof with his spirite that wee might walke in his wayes Beeing dead to it This parte conteyneth a reason or rather sheweth the maner whereby we are deliuered namely whiles the law is so farre foorth abrogated from vs that we be not oppressed with the burden thereof or least that the seuere rigour thereof ouerwhelme vs in the Curse In the newnesse of the spirite Hee opposeth the spirite against the letter because before that our will by the holy Ghoste be formed vnto the will of God we haue nothing in the lawe but the outward letter Why newnesse is ascribed vnto the spirite which in deede brideleth our externall actions but it restraineth not the furie of our concupiscence at all Hee attributeth newenesse vnto the spirite because it succeedeth in the steede of the olde man as the Letter is called old which perisheth by the regeneration of the spirite 7 What shall we say then is the lawe sinne God forbid But I knewe not sinne but by the lawe For I had not knowen concupiscence except the lawe had saide thou shalte not lust 8 But sinne tooke an occasion by the commandement wrought in me al maner of concupiscence 7 What shall wee say then Because it was saide wee must be deliuered from the lawe that we might serue God in the newnesse of spirit this fault did seeme to be in the law as though it did driue vs vnto sinne But seeing that is very absurd the Apostle did very well to take in hand to refute it When hee demaundeth therfore whether the law be sin his meaning is whether it beget sin so that the fault thereof ought to bee imputed to the law Sinne remaineth in vs not in the lawe But I knew not sin Then doth sinne abide in vs and not in the law because the cause of sin is the wicked cōcupiscence of our flesh we come into the knowledge therof by the knowledge of the righteousnes of God which is declared vnto vs in the law But you are not to vnderstād it as though there were no difference at al betweene righte wrong without the law But the either we are too blinde in seeing our corruption or els whiles wee flatter our selues wee are altogether secure as also it followeth For I had not knowen concupiscence This is therefore a declaration of the former sentence wherein he sheweth that that ignoraunce of sinne whereof hee spake did stande in this that men marked not their concupiscence And purposely he persisteth in one kynde wherein chiefly Hypocrisie raygneth whereunto retchlesse pampering and securitie is alway annexed For men are neuer so depriued of iudgement but externall woorkes keepe with them their difference Yea they are forced also to condemne wicked counsels and such like deuises which they cannot doe but they must needes giue vnto a right will that prayse is due vnto it But the faulte of concupiscence is more hidden and more deepely layde vppe whereby it commeth to passe that it neuer commeth into question so long as men iudge according to their sence For he doth not boast himselfe to haue beene voyde of it but hee did so flatter himselfe that hee made no account of that sinne lurking in his heart For seeyng he was deceiued for a tyme when hee thought that righteousnesse coulde not be hindered by concupiscence then at length he perceyued he was a sinner when he saw concupiscence of the which no man is voyde to be forbidden by the Lawe Augustine sayeth that Paule vnder this worde conteyneth the whole lawe whiche so that we vnderstande it well is true For when Moses sheweth of what things we are to take heede least wee offend or hurt our neighbour he addeth thou shalt not lust which is to bee referred vnto all those preceptes went before There is doubt but in the former commaundementes he had condemned whatsoeuer wicked affections our hearts conceiue Concupiscence without
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
So to what condition soeuer God create a man he taketh nothing from him Onely that is to be remembred namely that God is partly robbed of his honour vnlesse such autoritie be giuen vnto him ouer men that he may be iudge of life and death 22 What and if God would to shewe his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction 23 That he might also declare the ritches of his glory vpon the vessels of mercy which he hath prepared vnto glory The second answere 22 What and if The seconde answere wherein he doth briefly declare although the counsel of God be incomprehensible on this part yet it is apparant his equitie is vnblamable no lesse in the destruction of the reprobate then in the saluation of the elect He doeth not giue a reason of the election of God in such sort as though hee woulde assigne the cause why this man is chosen and that reiected For both it was vnmeete that those things which are conteined in the secrete counsayle of God should come vnder the censure of man and also that mysterie was vnfoldable therefore hee restrayneth vs from examining those things curiously which exceede the capacitie of man in the meane while he sheweth that so farre forth as the predestination of God doeth shewe forth it selfe therein appeareth true righteousnesse I take the particle eide which Paul vseth as though it were said what and if that this whole sentence may be interrogatiue For so the meaning shall be more apparant and it shall be a kind of silence or concealing wherein must be vnderstood who therefore can accuse him of vnrighteousnesse or appoint him a day For here appeareth nothing but the moste straight rule of righteousnesse But if wee will vnderstande the minde of Paule euery worde almost is to be examined For thus hee reasoneth there are vessels prepared for destruction that is bequeathed and destinated to destruction there are also vessels of wrath that is made and formed to this ende that they might be testimonies of the vengeance and wrath of God Now if God patiently suffer those for some time not destroying them at the first moment but differring the iudgement prepared for them and that to shew forth the testimonies of his seueritie that others might bee terrified by so horrible examples and also to set foorth his power whereunto hee maketh them diuersly to serue and lastly that thereby the greatnesse of his mercie towardes the elect might be better knowen and more clearely appeare what is woorthie to be reprehended in this dispensation howe be it it is no maruell though he shewe not whence it is that they are vessels prepared for destruction For out of that is gone before he taketh it to be a sure thing that the cause is hid in the eternall and vnsearchable counsell of God the righteousnes wherof we ought rather to worship then to search after And he hath put vessels in a generall signification for instrumentes For whatsoeuer action there is in any creature it is as a man would say the ministery of the power of God Very fitly therefore are wee the faithfull called vessels of mercie whiche the Lord doeth vse as instrumentes to shewe foorth his mercie and the reprobate the vesselles of wrath seeing they serue to shewe foorth the iudgementes of God 23 That hee might also declare the riches Because I doubted not but in these two particles kai ina and that there was a displacing of woordes that being in the first place shoulde bee in the last to the ende this member might the better agree with the former I haue translated it That he might also declare And it is the seconde reason By the destruction of the reprobrate Gods mercy towards the elect is made more manifest which manifesteth the glory of God in the destruction of the reprobate because thereby the greatnes of the goodnes of God towards the elect is more largely confirmed For what do these differ from those but that they are deliuered from the same goulfe of destruction by the Lord And that by no desert of their owne but of his free goodnesse Therefore it can not otherwise bee but that infinite goodnesse of God towardes the elect shoulde bee commended more and more when wee consider howe miserable all they are who doe not escape his wrath I interprete the word glory which is twise repeated heere to bee put for the mercy of God by the figure metonymia which is heere by putting the effect for the cause for his chiefest prayse consisteth in doyng good So to the Ephesians Ephe. 1.13 after hee hath taught how we are adopted of God to the prayse of the glory of his grace shortly after hee addeth that wee are sealed by the spirite of inheritaunce to the prayse of his glory the woorde grace being left out His meaning therefore is to signifie that the elect are instrumentes or vesselles whereby God doth exercise his mercie that hee might gloryfie his name in them And although in this seconde member hee doeth more expressely affirme that it is God who prepareth his elect vnto glorie when as before hee had simplie sayde that the reprobate are vesselles prepared vnto destruction yet there is no doubt but the preparation of them both doeth depende vppon the secrete counsayle of God Otherwise Paule had sayde the reprobate giue or cast themselues into destruction But nowe hee giueth to witte that before they are borne they are already addicted to their lot 24 Whom hee hath also called namely vs not onely of the Iewes but also of the Gentiles 25 As he sayth also in Osee I will call them my people which were not my people and her beloued which was not beloued 26 And it shall be in the place where it was saide vnto them yee are not my people that there they shal be called the children of the liuing God 27 And Esay cryeth concerning Israel though the number of the children of Israel were as the sande of the sea yet shall but a remnant be saued 28 For he making his account short and gathering it into a briefe sum in righteousnesse because the Lorde will make a short account in the earth 29 And as Esay had said before except the Lord of hosts had left vs a seede we had been made as Sodome and had bin like to Gomorrha 26 Whom he hath also called Out of that disputation which hee hath hitherto had of the libertie of Gods election two thinges followed namely that the grace of God is not so included within the people of the Iewes that it can not also flowe forth vnto other nations and spread it self ouer the whole world Secondly that it is not so tyed to the Iewes that it must needs come vnto all the sonnes of Abraham according to the fleshe without exception For if the election of God be grounded vpon his pleasure onely whither so euer his will shall turne
people out of the captiuitie of Babylon hee woulde the benefite of his deliueraunce shoulde come vnto a very few of so great a multitude whiche might iustly be called the remnant of that destruction in respect of the multitude of people which he suffered to perish in exilement Nowe that same carnall restitution did figure the true instauration of the Church of God which is accōplished in Christ Yea it was onely the beginning thereof That therefore which happened then must needes more certainly be fulfilled nowe in the progresse and perfection of the deliuerance 25 For hee making his account short The diuersitie of interpretations being omitted this seemeth vnto me the natural sense the Lord will both so shorten and cut off his people that that which shall remaine may seeme as it were a certaine consumption that is the forme or print of a wonderfull great ruine Yet this fewnesse which shall remaine of the cōsumption or wasting shal be the worke of the Lords righteousnes or which I like better shal serue to testify the righteousnes of god through the whole world Because worde generally in Scripture signifieth a thing worde consummated or perfected is put for consummation or perfection Where many interpreters haue grossly erred whiles they goe about to reason too subtillie For they haue imagined that the doctrine of the Gospell is so called because the ceremonies beeing cutte off it is a briefe abridgement of the lawe Although it ought rather to be called a consumption Where also not onely there but in Esai and Ezechiel the interpreter hath erred Esay 10.22 28.22 Ezec. 11.13 where it is sayde Ah ah Lorde God wilt thou make a consummation of the remnantes of Israell when the Prophetes woulde say wilt thou destroy euen the remnauntes vnto vtter destruction and that commeth to passe thrugh the ambiguitie or doubtfulnes of the Hebrewe worde For seeing the woorde Chalah may signifie as well to ende and finish as to consume this difference hath not been sufficiently obserued in his place Neither hath Esay worde for worde so spoken but he hath put two substantiue nownes namely consumption and definition or deciding and ending so that the desire or seeking after Hebraisme in the Greeke interpreter is marueylous vnreasonable For to what purpose is it to inwrappe a sentence by it selfe cleare in an obscure figuratiue speech Adde also that Esai speaketh heere excessiuely whiles by consumption hee meaneth extenuation or diminishing suche as is wont to be in some famous destruction 29 And as Esay had sayde before Hee bringeth another testimonie out of the first chapter where the Prophete bewayleth the destruction of Israel in his time And if that hath been once done it is no newe example For the people of Israel hath no prerogatiue but from their parentes or auncetours who notwithstanding were handled in such sorte that the Prophete complayneth they are so afflicted that they were but a litle from the destruction of Sodom and Gomorrhe Yet this difference there was that a fewe were reserued for a seede to rayse vp the name least it shoulde perishe vtterly and by eternall forgetfulnesse be wiped out For it behooued God alway to be so mindefull of his promise that in the middest of his most seuere iudgementes he might leaue some place for mercie 30 What shall wee say then that the Gentiles which followed not righteousnes haue attayned vnto righteousnes euen the righteousnesse which is of faith 31 But Israell in following the law of righteousnes hath not attained vnto the lawe of righteousnes 32 Wherefore because they sought it not by fayth but as it were by woorkes For they haue stumbled at the stumbling stone 33 As it is written beholde I lay a stumbling stone in Sion and a rocke of offence and euery one that beleeueth in him shall not be ashamed 30 What shall wee say then Nowe that hee might take from the Iewes all occasion of murmuring agaynst God hee beginneth to shewe those causes may bee comprehended by mans capacitie why the nation of the Iewes was so reiected But they doe leudly and inuerte order who goe about to sette and erecte these causes aboue the secrete predestination of God which hee taught before to bee taken for the first or highest cause Howebeit as that is aboue all causes so the corruption and wickednesse of the vngodly doeth giue place and matter to the iudgementes of God And because hee had to deale in a difficulte cause he vseth a communication and demaundeth as though he doubted what might bee sayde heere That the Gentiles whiche followed not righteousnesse Nothing was thought more absurde or vnlike then that the Gentiles who hauing no care of righteousnesse wallowed in the pleasures of their fleshe being called into the participation of saluation shoulde obtayne righteousnesse and the Iewes on the contrary who seriously gaue diligence to the woorkes of the lawe shoulde bee put beside all rewarde of righteousnes Paule so vttereth that in bare woordes which was a marueylous paradoxe or straunge thinge that by a reason added hee tempereth what so euer sharpenesse or roughnesse was in it namely that that righteousnesse the Gentiles attayned vnto doth consist in fayth and therefore doeth depende vpon the mercie of the Lorde and not on mans owne woorthinesse And that that studie of the lawe was in the Iewes was preposterous because they sought to bee iustified by woorkes and so they laboured to attayne vnto that whereunto man can not come Yea they also were offended at Christ by whom onely wee haue enteraunce to obtayne righteousnesse But the purpose of the Apostle in this former member is to aduance the meere grace of God that no other cause shoulde bee sought for in the calling of the Gentiles then this namely that hee vouchsaued to imbrace them being vnworthie of his fauour There is no saluation without righteousnesse Hee speaketh of righteousnesse by name without the which saluation commeth not but whiles hee sayth it proceeded from faith hee giueth to vnderstande that the righteousnesse of the Gentiles doth consist in free reconciliation For if any imagine they were therfore iustified because by fayth they had gotten the spirit of regeneration he is farre wide from the mind of Paul For it could not be true that they obtayned that they sought not vnlesse the Lorde freely imbraced them straynge and wandering offered them righteousnesse whereof in as much as they knewe it not there coulde flourishe no studie amongst them But also it is to bee noted that the Gentiles did not otherwise obteine righteousnesse by fayth but because God preuented theyr fayth by his grace For if by fayth they had first attayned vnto righteousnesse this nowe had been to followe it Therefore fayth it selfe was a portion of grace 31 Israel in following righteousnesse Paul doth frankly denounce that which was incredible to bespoken namely that it was no maruell if the Iewes by following righteousnesse earnestly profited nothing because by running out of
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
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
the Epistle as wee may see is concluded with the prayse of God and thankesgiuing for he maketh mention of that singuler benefite of God namely that he hath vouchsafed the Gentiles with the light of the gospel wherin appeareth his infinite and vnspeakable goodnesse Although this prayse hath also in it that which may serue to set vp and establishe the confidence of the godly that their mindes beeing erected vnto God they may assuredly looke for all those thinges which are heere ascribed to him and also by his former benefites may confirme their hope touching that is to come But because by gathering many thinges into one sentence hee hath made a long Period or stoppe which is wrapped with a disordered placing of wordes euery member is to be diuided of vs. First hee giueth to God onely all glory secondly to the ende hee might shewe howe it is due vnto hym by the way hee rehearseth certaine vertues of his whereby appeareth he onely is worthie of all praise Hee saith hee is onely wise which prayse whiles it is giuen to him it is taken from all the creatures Although Paul seemeth after hee hath spoken of the secrete counsaile of God purposely to haue added this prayse that he might drawe all men into reuerence and admiration of the wisedome of God For wee knowe when men in the workes of God finde not out the cause howe readie they are to murmure By adding that God is able to confirme the Romanes hee assureth them of final perseuerance And that they might more certainely depend on his power he addeth that the same is testified vnto vs in the Gospell where thou seest the gospel doth not only bring vnto vs presēt grace but also doth bring vnto vs assurance of grace still to continue For there God doeth not onely promise to be our father in presente but also that hee will bee vnto the ende Yea his adoption is extended beyonde death because it bringeth vs vnto the eternall inheritance The residue are put to commende the vertue and dignitie of the Gospell He calleth the Gospell the preaching of Christ so that surely the whole summe thereof is cōteined in the knowledge of Christ hee calleth his doctrine the reuelation of the mysterie which ought not onely to make vs more attentiue in hearing of it but also impresse an high reuerence therof in our hearts and howe high a secrete that is he signifieth when he addeth that from the beginning of the worlde by so many ages it was hiddē Verily it hath not a proud and hautie wisedome such as the sonnes of this worlde couet of whom also it is therefore contemned but it declareth those vnspeakable treasures of celestiall wisedome aboue euery capacitie which if the angels also themselues do reuerence with admiration surely no man can sufficiently wonder at it Neither ought this wisedom to be therfore lesse esteemed because it lieth hid vnder a base simple stile because so it hath pleased the Lorde to subdue the arrogancie of the flesh And because great dout might arise howe this mysterie which by so many ages was hiddē did so suddenly appeare forth he teacheth that that came not to passe through the temeritie of men nor by chaunce but by the eternall ordinance of God where also he shutteth the gate against curious questions which the waywardnes of mans wit is wont to moue For whatsoeuer cōmeth suddenly and besides their expectation they thinke it is done at vnwares whereby they gather oftentimes wickedly that the workes of God are absurd or at the least they intangle thēselues with many troublesome douts Paul therefore admonisheth that that which appeared nowe suddenly was decreed of God before the worlde were made But least any shoulde make a doubte therefore that he might charge the Gospell with newnes and to defame it he alleageth the scriptures of the prophets where that was forespoken which we see nowe fulfilled For all the Prophets haue giuen so large testimonie vnto the Gospel that it can not els where be better confirmed And by this meanes God did rightly prepare the mindes of his least the noualtie of a thinge wherewith they were not acquainted should too much astonishe them Obiection If any obiect that there is a contraryetie in the wordes of Paule because he saith that that mysterie of the which GOD hath giuen testimonie by his Prophetes was hidden in all ages this knot is easily vnfolded by Peter namely that the prophets Answere 1. Pet. 1.12 whiles they diligently inquired of the saluation offered to vs did not minister to themselues but to vs. Therfore God by speaking then helde his peace because hee helde the reuelation of those things of the which he would haue his seruants to prophesie in suspence Although it is not certainely agreed vpon among the learned Ephe. 3.9 Collos 1.27 in what sence both here and to the Ephes he calleth the Gospel an hidden mysterie The opinion of them is more firme which referre it to the calling of the Gentiles which Paul him selfe precisely toucheth to the Colos Yet I albeit I confesse that to be one cause Collos 1.27 can not be brought to beleeue that is the onely cause It seemeth more probable vnto me that Paul had respecte also vnto the other differences of the olde and newe Testament For although the Prophets in olde time taught all those things which are expounded by Christ and his apostles yet they taught them with such obscuritie in comparison of the cleare light of the Gospel that it is no maruell if they bee saide to haue bin hidden which now are made manifest Neither is it without cause that the prophet Malac. saith Mal. 4.2 there should rise the sonne of righteousnesse neither that the prophet Esai hath before hand so highly commended the embassage of the Messias Finally nor that the Gospell is called the kingdom of god but we may better gather by the thing it self that then at length were the treasures of celestiall wisedome opened when the shadowes being done away God appeared to them in olde time by his onely begotten sonne as it were face to face Hee maketh mention agayne of that ende of the preaching of the Gospell whereof he made mention in the beginning of the first Chapter namely that God might bring all nations into the obedience of fayth Laus Deo soli sapienti in secula Amen C. R. A Table or Index conteining certaine principall matters in the Commentaries of M. Ioh. Caluin vpon the Epistle to the Romaines the first number sheweth the Chapter the seconde the Verse A ABba father cha 6. verse 8 Abraham the father of the faithful chap. 4. ver 1. 16. Abraham iustified by faith onely chap. 4. 3. Abraham how he was the heire of the world chap. 4. 13. Abrahams laughter was without fault chap. 4. 20. Abrahams body barren before the blessing of God chap. 4. 19. Abrahams faith chap. 4. 3. Abuse of the kvowledge of the Gospel chap. 2.
Papistes cha 10. 5. Merite cannot be proued by reward cha 2. 6. Merite and faith are vtterly contrary cha 9. 32. Mans merite ouerthrowen cha 2. 6. 3. 27. 4. 2. 5. 5. 8. 18. 9. 31. Mercy a Christian vertue chap. 1. 28. Renewing of the minde necessary cha 12. 2. Minister of the worde how he is saide to saue cha 11. 14. Ministery of the word commended 1. 16. 10. 15. 11. 14. The vse of miracles cha 15. 18. Mortification necessary in the godly cha 6. 8. Moses preached the Gospel cha 10. 5. Moses how he wished to be put out of the booke of life cha 9. 4. Moses his proper and peculier office cha 10. 5. Moses and Paul consent notably cha 10. 8. Mouth for face and countenance cha 10. 9. N. THe name of the law diuersly taken cha 7. 2. The nature of faith cha 1. 5. 17. Nunnes whence they came cha 16. 1. O THe obedience of the Romaines cha 16. 19. Obiections of the wicked cha 3. 7. 9. 19. Offences must be auoyded cha 3. 8. cha 6. 1. 9. 1. 14. 10. 2. The office of an Apostle cha 1. 1. The office of Pastors cha 3. 10. 15. 16. The old man what it is cha 6. 6. The old and new Testament compared cha 3. 26. Whither the old Testament apperteine vnto Christians cha 15. 4. Opportunitie must be taken cha 2. 4. 12. 11. An othe what it is cha 1. 9. An othe not altogether vnlawful ibidem Ouids place chap. 7. 16. P Papal Bishops not the successours of the Apostles chap. 1. 1. Papists brag themselues for Christians without the spirite of Christ chap. 8. 9. Papists contend there is no sinne in the regenerate chap. 7. 7. Papistes whence they proue their merites cha 10. 5. The patience of the faithful what it should be chap. 15. 4. What patience is to be praysed cha 15. 4. Patience an inseparable companion of faith chap. 8. 25. Patience how it woorketh triall chap. 5. 4. Patience necessarily followeth hope cha 8. 25. Patience necessarie for the faithful cha 2. 7. 8 18. 12. 19. Paule a true Apostle of Christ chap. 1. 1. Paule prayed continually cha 1. 9. Paule a true worshipper of God cha 1 9. Paule a true Israelite cha 11. 1. Paule subiect to diuers reproches cha 15. 30. The perfection of the faythful what it is chap. 7. 25 and 8. 5. Popish satisfactions ouerthrowen chap. 4. 6. Prayer continual chap. 12. 12. Prayer necessary for the Godly cha 15. 31. What prayers be acceptable to God cha 8. 27. True prayer what it is cha 8. 27. and 10. 14. Prayer vnto dead Saints whence it is established cha 15. 30. Preaching of the Gospel ought to be greatly esteemed cha 10. 15. Preaching of the Gospel an acceptable seruice to God cha 1. 9. Preposterous lust how execrable it is cha 1. 26. Pretertence for the presentence chap. 8. 30. Pretertence for the future cha 10 20. The prerogatiue of the faithful cha 1. 8. Pride must be auoyded chap. 12. 16. The profitinges of the faithful cha 1. 17. Who are proude cha 1. 28. R REading of Scripture necessary for the Godly cha 15. 4. Reasonable seruice chap. 12. 1. Relation betweene faith and the promise cha 4. ◠Renewing of the mynde cha 12. 2. Regeneration is perfected by degrees in the faithful chap. 6. 7. 7. 15. 8. 10. Religion that it may be true must coupled with the word cha 10. 2. The cause of reprobation is hiddē in the secret coūsel of god cha 11 7. The cause of reprobation is to be sought for in the purpose of God cha 9. 14. What is the next cause of reprobation cha 9. 11. Reprobates vessels of wrath prepared to destruction cha 9. 22. 23. Reprobates bequeathed to destruction cha 9 18. A reprobate sence cha 11. 8. Reuenging forbidden cha 12. 19. Righteousnes of faith what it is cha 10. 9. Righteousnes put for the rule of a right life cha 6. 19. Righteousnes for the remission of sinnes cha 4. 6. S SAcramentes cha 4. 11. The sacrifice of the faithful cha 12. 1. Sacriledge what it is cha 2. 22. Saluation dependeth vpon the meere goodnes of God cha 9. 14. 1. 6. Saluation proper to the Iewes by the couenant cha 15. 8. Saluation of the godly not perfected without patience cha 8. 25. The first cause of saluation cha 8. 28. Why part of our saluation is attributed vnto confession cha 10. 10. Certainty of saluation whence it dependeth cha 8. 32. Certainty of saluation consisteth vpon 2. pointes cha 10. 6. Sanctification a fruite of righteousnes cha 6. 22. Sanctitie put for dignitie cha 11. 16. The Saints are specially to be holpen cha 12. 13. Saraes laughter faultie cha 4. 20. Sathan the Prince of this worlde Satan the minister of Gods wrath cha 1. 24. 9. 18. Satan is ouercome of the faithful cha 16. 19. The seate of faith is the heart cha 10. 10. To seeke God is to hope in him cha 1. 5. 12. Seruetus blasphemies errours refuted cha 1. ◠To be vnder sinne what it is cha 3. 9. What simplicitie is to be praised cha 16. 19. Schoolemen when the fault is forgiuen reteine the punishment cha 4. ◠Shame sometime profitable cha 6. 21. The true scope of the faithful cha 2. 7. Slouthfulnes must be auoyded chap. 8. 22. 9. 16. Sobriety necessarie in the godly chap. 13. 14. Sonnes of the flesh who they are cha 9. 8. Sonnes of God who they are cha 9. 25. Sonnes of the promise who they are cha ◠8. Soule taken for the whole man cha 13. 1. Spirit for the spiritual end of ceremonies chap. 2. 28. Spirit for that part of man is regenerate ca. 7. 18. The spirite how it maketh intercession for vs cha 8. 26. The spirit of compunction what it is cha 11 8. The spirit of sanctification what it is cha 1. 4. The spirit of bondage what it is cha 8. 15. Spirit and letter opposite cha 7. 6. The operation of the spirit manifold cha 8. 14. The helpe of the spirite how necessary cha 8. 26. Spiritual riches cha 8. 32. Spiritual walking what it is cha 8. 1. Strife must be auoyded cha 13. 3. Sufferings of ignominy cha 1. 26 To sweare by the name of God what it is cha 9. 1. T THankesgiuing cha 14. 6. 16. 21. Tribulation what it is cha 8. 35. Tribulation how it worketh patience cha 5. 3. Tributes why they are payde vnto Princes cha 13. 6. Truth for the rule of Gods will cha 2. 8. The truth of Gods iudgement wherein it consisteth cha 2. 1. To serue the time what it is cha 12. 11. V W The victory of the faithful cha 8. 37. 12. 21. 16. 19. Vntil how it is taken cha 11. 25. The warfare of the faithful cha 6. 13. 12. 12. Weakenesse of faith twofold cha 4. 19. Weake taken for wicked and vnworthy cha 5. 6. The weake in faith must bee considered chap. 14. 1. Way put for the reason or manner of doing cha 11. 33. Weapons of light what they be chap. 13 11. Whisperers what they be chap. 1. 28. Whoredome condemned chap. 1. 28. The wicked are made woorse by the bountifulnes of God cha 2. 5. The wicked alway flee the yoke of God cha 2. 8. The wicked appoynted for destruction cha 9. 2. Wickednes what it is cha 1. 28. To be wise vnto sobrietie what it is cha 12. 13. The word of faith for the Gospel 1. 8. and 10. 8. Workes of darknes cha 13. 11. Workes iustifie not cha 2. 13. World how it is taken chap. 12. 2. True worship of God what it is cha 1. ver 9. The worship of God put for ceremonies and rites cha 9. 4. ⧠Imprinted at London by Thomas Dawson for John Harrison and George Bishop 1583.