beholden them all in order hee could not finde one iuste It followeth therefore that this mischief went ouer all mankinde seeing nothing is hid from the sight of God He speaketh verily in the ende of the Psalme of the redemption of Israell But straightwayes we shall shewe in what manner holy men and how farrefoorth they are exempted from this condition In the other Psalmes hee complaineth of the wickednesse of his enemies where vnder himselfe and his hee portraieth a certaine type of the kingdome of Christ wherefore vnder his aduersaries all those are represented vnto vs which being estraunged from Christ are not lead by his spirit Esay doth expresly note Israel Therfore his accusatiō doth the more agree vnto the gētiles What then There is no questiō but the nature of mē is described vnder these termes that thereby wee might see what man is being left vnto him selfe in as much as Scripture testifieth all to bee such which are not regenerate by the grace of God How the godly are exempted from the commō condition of mē The condition of holy men were nothing better but that the same prauitie or naughtinesse is corrected in them Yet to the ende they myght remember howe they differ nothing from others by nature in the reliques of their fleshe wherewith they are still compassed they feele the seedes of those thinges which woulde continually bring foorth fruite in them except mortification did let them which they ought to ascribe vnto the mercie of the Lorde and not vnto their nature And finally whereas all the faultes are heere reckoned doe not appeare in euery one this letteth not but they may rightly and truely bee contayned or compacted vnder the nature of man as we haue already noted Chap. 1.26 19 We knowe that whatsoeuer the Lawe saith it saith it to them which are vnder the Lawe that euery mouth might be stopped and all the worlde bee culpable before God 20 Therefore by the workes of the Lawe shall no flesh be iustified in his sight for by the lawe commeth the knowledge of sinne 19 Wee knowe Hauing left the Gentiles hee doeth precisely applie those speeches vnto the Iewes in subduing of whom there was much more a doe because they being no lesse voyde of righteousnesse then the Gentiles did couer themselues with the cloake of the couenant of God as though this were sufficient holinesse for them that they were distinguished from the residue of the worlde by the election of God And truely hee bringeth foorth those euasions which he knewe well the Iewes had at hande For whatsoeuer was spoken sinisterly in the Lawe against all mankinde they were wont to returne it vpon the Gentiles as though they were exempted from the common sort And surely so they were but that they fell from their degree Therefore least some false imagination of their owne priuate worthynesse shoulde hinder them and 〈◊〉 they shoulde restrayne those thinges vnto the Gentiles 〈◊〉 whiche doe no lesse appertayne vnto themselues Paule heer◠preuenteth that and by an argument taken from the ende of the Scripture hee sheweth that they are not only in the same conditiō with the common sort of men but that that iudgment is peculiarly denounced of them And hereby wee see the diligence of the Apostle in refelling obiections Paul applieth the former testimonies of scripture against the Iewes For to whome is the lawe giuen or to whose instruction ought it to serue if not to the Iewes In that therefore it maketh mention of others that it doeth as it were by the way or as they say lightly but to his owne schollers it doeth principally apply his doctrine In the lawe Hee saith the Iewes are those to whom the Lawe was appointed whereby it followeth that it doeth properly appertaine vnto them and vnder the lawe hee vnderstandeth also the Prophetes and so comprehendeth the whole olde Testament That euery mouth might be stopped That is that all euasion and power of excusing might bee taken away Howe mans mouth is said to stopped It is a Metaphore taken from iudgementes where hee that is guiltie if hee haue any thing that may serue iustly to his defence asketh leaue to speake that hee might cleare him selfe of those thinges are laide against him but if his owne conscience condemne him hee holdeth his peace and saying nothing expecteth his condemnation being euen nowe by his silence condemned The same sence hath that saying of Iob Iob. 39.37 I will lay my hande vpon my mouth For hee sayeth although hee wanted not some kinde of excuse yet not going about to iustifie him selfe hee woulde yeelde vnto the sentence of God The next clause conteyneth an exposition For his mouth is stopped who is so holden wrapped in iudgement that hee can no way escape otherwise to be silent before the face of God is to be afraide of his maiestie and as it were astonished with his brightnesse to become euen speechles 20 Because by the workes of the lawe It is a great question yea euen amongst the learned what workes bee called the workes of the lawe whiles some extende them vnto the obseruation of the whole lawe other some restrayne them vnto the ceremonies onely The annexing of this worde lawe did mooue Chrisostome Origen and Hierome to bee of the first opinion for in that addition they thought there was◠peculier aduisement that the speeche shoulde not bee vnderstoode of all woorkes generally But this doubt is easily loosed For seeing woorkes are so farre foorth iust in the sight of the Lorde as wee doe studie by them to giue vnto him woorshippe and obedience to the ende hee might more precisely take from all woorkes the force vertue or strength of iustification hee hath named those woorkes whiche specially myght iustifie if there were any that coulde iustifie Workes of the law are named by a kind of excellencie as who should say if they iustifie not then no workes iustifie For it is the lawe that hath the promises without the which our woorkes are of no valewe before God Thou seest therefore the cause why Paule expressed the workes of the lawe Namely because by the law there is a rewarde appointed vnto woorkes Neyther were the very Scholemen ignoraunt hereof amongst whome it is an olde and common saying that workes are not meritorious in respect of any internall or reall worthinesse but for the couenant And although they are deceiued for that they see not our woorkes alwayes to bee defiled with vices which doe take from them merite yet that principle is true namely that the rewarde of workes dependeth vpon the voluntary promise of the lawe Therefore Paul wisely and very well doeth not dispute of bare woorkes but precisely and namely hee alleageth the keeping of the lawe of the which properly the question was As for those thinges which are brought in of other learned men for the defence of that sentence they are weaker then were meete By the naming of circumcision they
thinke an example to bee propounded which prooueth that it appertaineth vnto the ceremonies onely But wee haue alreadie declared why Paule hath named circumcision For neither doe any other swell with the confidence of workes then hypocrites And wee know howe they glorye onely in eternall shewes Secondely circumcision in their iudgement was a certayne entraunce vnto the righteousnesse of the lawe therefore it seemed also to bee a woorke of great dignitie And whereas they fight out of the Epistle to the Galathians where when Paule handleth the same cause yet hee directeth his stile vnto ceremonies onely that also is not firme inough to obtaine that they woulde Sure it is Paul had to doe with such as did insence the people with a false beleeue or confidence of ceremonies That he might remoue or take this away hee doeth not conteine him selfe within the compasse of ceremonies neither disputeth hee specially of what valewe they are but he comprehendeth the whole lawe as may appeare by the places whiche are all of them deriued from that fountaine Paul speaketh here of workes without exception Suche also was the state of that disputation which was holden at Hierusalem amongst the disciples And it is not without cause we laboure to prooue Paul in this place without exception to speake of the whole lawe For the verye stile and maner of disputation which hee hath hither to followed and doeth still prosecute doeth sufficiently fauour vs and many places doe not suffer vs to thinke otherwise It is therefore a sentence notable amongst the chiefest that no man shall bee iustified by the keeping of the lawe Hee hath shewed the reason before and repeateth it againe straightwayes because all men together being conuicted of transgression are reprooued of vnrighteousnesse by the lawe Flesh without some speciall restraint signifieth man These two are contrary one to the other as wee shall see more at large in the processe to bee thought righteous by workes and to be guiltie of transgression This worde fleshe without any speciall consideration betokeneth men but that it seemeth after a sort to pretende a more generall signification After which maner more is expressed when one sayth all mortall men or all mortall creatures then if hee shoulde name all men as you may see with or at Gellius For by the Lawe Hee reasoneth from the contrarie that we haue not righteousnesse by the Lawe because it conuinceth vs of sinne and damnation seeing life and death proceede not foorth of the same fountaine And whereas he reasoneth from the contrary effect of the lawe that wee can not be iustified by it wee muste vnderstande his argument proceedeth or holdeth not except wee keepe this as an inseparable Though the law be the rule of righteousnes yet it profiteth nothing by reason of our corrupcion perpetuall accident that the lawe reuealing to man his sinne taketh from him the hope of saluation that way The Lawe truely by it selfe because it instructeth vnto righteousnesse is the way to saluation but our prauitie and corruption letteth that this way it profiteth nothing Nowe this must needes bee added in the seconde place whosoeuer is founde to bee a sinner hee is spoyled of righteousnesse For it is friuelous to faigne with Sophisters an halfe righteousnesse that workes shoulde partly iustifie But nothing is gotten on this behalfe for the corruption of man 21 But nowe is the righteousnesse of God made manifest without the lawe hauing witnes of the lawe and the prophetes 22 To witte the righteousnesse of GOD by the faith of Iesus Christe vnto all and vpon all that doe beeleeue 21 But nowe is the righteousnesse c. It is doubted in what sence hee calleth that the righteousnesse of God whiche wee obteine by fayth whither therefore because it onely consisteth or standeth in the sight of GOD or for that the Lorde doeth giue the same vnto vs of his mercie Because both interpretations agree well wee will contende on neither part What righteousnes is called the righteousnes of God and howe the same is reueiled with out the lawe id est workes He saith therfore that that righteousnes which God both communicateth vnto man and also embraceth only and acknowledgeth for righteousnesse is reueiled without the lawe that is without the ayde helpe or supportation of the lawe so that by the lawe is meant woorkes For it may not bee referred vnto doctrine which straightwayes hee citeth for the witnesse of free righteousnesse by faith Where as some restraine it vnto ceremonies shortly after I shall shewe that to bee vayne and colde It remayneth therefore that we knowe the merite of workes to be excluded Where also wee see howe hee mixeth not woorkes with the mercie of God But all opinion of workes being remooued and abolished he establisheth the onely mercie of God Neither am I ignorant that Augustine doth expounde it otherwise for he taketh the righteousnes of God for the grace of regeneration and hee confesseth this grace to bee free because the Lorde reneweth vs being vnworthie with his spirite And from this hee excludeth the workes of the lawe that is whereby men goe about without renouation of them selues in deserue God And I knowe well inough that certaine newe beholders and vewers of matters doe arrogantly pronounce this doctrine as though it were at this day reueiled vnto them But it shall appeare plainely by the text howe the Apostle without exception comprehendeth all woorkes All workes excluded from iustification yea euen those god worketh in vs. yea those which the Lorde woorketh in his For surely Abraham was regenerate and was led by the spirite of God at such tyme as hee denieth him to bee iustified by workes Therefore he excludeth from the iustification of man not onely those workes which are morrally good as commonly they terme them and which are done by the instinct of nature but also what woorkes so euer the faithfull can haue Secondly if that bee the definition of the righteousnesse of faith blessed are they whose iniquities are forgiuen the question is not of this or that kinde of woorkes but the merite of workes being done away onely remission of sinnes is put downe for the cause of righteousnesse They thinke these two agree well man to bee iustified by faith by the grace of Christ and yet notwithstanding to bee iustified by woorkes which doe proceede from spirtuall regeneration because both God doeth freely renewe and by faith wee receiue his gift But Paule taketh a farre other principle namely that the consciences of men are neuer quiet till they leane or reste vppon the onely mercie of God â— Cor. 5.19 Therefore in another place after he hath taught GOD to haue been in Christ that hee might iustifie men hee doeth also shewe the maner saying in not imputing to them their sinnes Gal. 3.12 Likewise to the Gallathians hee therefore maketh the lawe contrary to faith in respect of the effect of iustifiing because the lawe
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
themselues to bee lifted vppe by the spirite vnto the meditation of righteousnesse For wheresoeuer the spirite raigneth it is a signe of the grace of GOD bringinge saluation seeing that the grace of God hath no place there where the spirite beyng extinguished the kingdome of the flesh flourisheth But here I doe briefly make mention of that whereof I admonished before namely in the fleshe or after the fleshe is as muche as to bee voyde of the gift of regeneration And suche are all they who abide as the common speech is meere natural men 6 The wisedome or cogitation verilie of the flesh Erasmus hath put affection the olde interpreter wisedome But seeing it is sure that the woorde To Phronema is that with Paule Gen. 6.5 which Moses calleth the imagination of the heart and in this worde all the sences of the soule from reason and vnderstanding vnto the very affections are comprehended the name cogitation seemeth vnto me to serue better And although Paule hath vsed the particle causall Gar for yet I doubte not but he doth simply confirme For here is a kynde of concession or graunting because after that he had briefly defined what it is to be in the flesh now hee addeth what end remayneth For all those are giuen to the flesh What end abydeth for such as are still carnall And so on the contrarie hee sheweth howe they are not capable of the grace of Christe whosoeuer abide in the flesh who all their life long make haste and are carried vnto death And it is anotable place wherby we may learne how by the course of nature we rush headlong into death because we conceiue nothing of our selues but that whiche is deadly And straightwaies he hath opposed the contrary member that he might teach if any part of vs tend vnto life then the spirite sheweth foorth his vertue because there commeth no sparkle of life from our flesh He calleth the cogitation or wisedome of the spirite How the cogitation of the spirite is called life life because it quickeneth or leadeth vnto life And vnder the name of peace after the manner of the Hebrewes he noteth all the partes of felicitie For whatsoeuer the spirite of God worketh in vs it appertayneth to our blessednesse yet it followeth not that any should therefore ascribe saluation vnto works For although God doth begin our saluation in vs at the length doeth accomplishe it by fashioning vs to his likenesse yet the onely cause is his good pleasure whereby hee maketh vs partakers of Christ 7 Seeyng the cogitation or wisedome of the flesh Now hee addeth a confirmation of that he put downe before namely that nothing proceedeth from the studies of our fleshe but death because they fight fiercely with the will of God And the will of God is the rule of rigteousnesse whereupon it followeth that that is vniuste whatsoeuer disagreeth from the same and if it bee vniuste then is it also deadly Nowe then God beeing against it and offended in vayne doth any looke for life For after his wrath must needes foorth with followe death which is the reuengement of his wrath Mans carnall will is in all things contrary to the will of God And heere let vs obserue that the will of man is in all thinges contrary to the will of God For looke by howe muche crokednesse differeth from straightnesse so much muste we needes differ from God For it is not subiect to the lawe of God An exposition of the former sentence for it declareth howe all the meditations of the fleshe warre againste the will of God because the wyll of God is not els where to bee sought for then where hee hath reuealed it For in the lawe hee sheweth what doeth please him they therefore that will rightlye examine howe rightly they agree with God let them apply all their counsayles and studies vnto this rule For although nothing bee doone in the worlde but by the direction of the secrete prouidence of God yet vnder pretence of this to say that nothing is done but God doth allowe of it is intollerable blasphemie where about certaine phrensie persons cauill at this day For to seeke the difference of right wrong whiche the lawe hath distinctly and playnely set before our eyes in a deepe Labyrinth what madnesse were it We must contēe our selues with the reuealed wil of God in deede as I saide the Lorde hath his secrete counsayle whereby at his pleasure he disposeth all thinges but because it is incomprehensible to vs let vs knowe that wee are restrained from too curious searching after it In the meane while let this abide firme that nothyng pleaseth hym but righteousnesse neither can right iudgement bee gyuen of our workes but by the the lawe wherein God hath vnfeignedly testified both what doeth please or displease him Neither can it Beholde here the power of free will There is not free will in the naturall man which sophisters cannot sufficiently aduaunce Vndoubtedly Paule doth heere in plaine wordes affirme that which they with full mouth doe detest namely that it is impossible for vs to subiecte our affections vnto the obedience of the lawe They bragge that our hearte is plyaunt vnto both partes so it bee holpen by the instinct of the spirite and that in vs there is a free election of good or euill the spirite doeth onely helpe but it is ours to choose or refuse They faine also good motions whereby of our owne accorde wee are prepared Paule on the contrary saith our hearte is full of hardnesse and vntamed stubbornesse so that it is neuer moued naturally to vndertake the yooke of God and hee disputeth not of one or two affections but speaking indefinitely doth cast all those motions arise out of vs into this bundle Let that Ethnicall Philosophie therefore of freewill be farre from a christian minde Let euery man as in truth hee is acknowledge himselfe to bee the seruant of sinne that beeing manumised by the grace of Christ he may be free and it is altogether folly to glory in another liberty 8 They therefore whiche are in the fleshe It is not without cause that I haue expounded the particle aduersatiue de by the causall For verily the Apostle gathereth out of the premisses that they who deliuer ouer themselues to be lead by the lustes of the fleshe Who haue nothing to do with Christe are all of them abhominable to God And hitherto hee hath confirmed that sentence namely that all they haue nothing to doe with Christ which walke not after the spirite because they are voide of an heauenly life 9 Nowe yee are not in the fleshe but in the spirite if so bee the spirite of GOD dwell in you for if any haue not the spirite of Christe the same is not his 10 And if Christe bee in you the body verily is dead because of sinne but the spirite is life for righteousnesse sake 11 If I say the spirit of hym
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
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
before men but accused them by the iudgement of their conscience And by this he counted that vndoubtedly to be prooued whiche hee went about namely Hypocrits must be sharply reproued els they will not awake out of their securitie that if they descended into them selues and admitted the examination of Gods iudgemente they coulde not denye their iniquitie Neyther is that without great neede that with suche seueritie and sharpenesse hee reprooueth this counterfeyte holinesse For this sorte of men with wonderfull securitie truste in them selues vnlesse this vayne confidence be violently shaken from them Let vs remember therefore that this is the beste way to conuince hypocisie if it bee awaked from his drunkennesse and drawen into the light of Gods iudgement That thou shalt escape The argument is drawen from the lesser For if wicked deedes must bee subicet to the iudgement of man much more to the iudgement of GOD who is the onely iudge of all thinges It is verilye through an heauenly instinct that men are carried to condemne wickednesse but this is onely an obscure and small shadowe of his iudgement They therefore whiche will not let others escape their iudgement are greatly deceiued to thinke they can escape Gods iudgement Neither is it without speciall force that he expresseth agayne the name of man that he might compare man with God 4 Or despisest thou the riches c. I doe not thinke with many that there is here a Dilemma Dilemma is an argument that conuinceth euery way but a Preoccupation For because Hypocrites for the most part are puffed vp with the prosperous successe of thinges as though by their good works they had merited the clemencie of the Lorde and so they are more hardened in the contempt of God the Apostle meeteth with their arrogancie and by an argument taken from the contrary cause hee sheweth there is nothing shoulde moue them to thinke by reason of their externall prosperitie that GOD is pleased with them seeing the purpose of God in doing good is farre otherwise namely that he might conuert sinners vnto him Therefore where the feare of God raigneth not Without the feare of God security in prosperity is a contempt of Gods goodnes securitie in prosperous affayres is a contempt and mockerie of his incomprehensible goodnesse Whereuppon it ensueth that they shall suffer more grieuous punishmentes whome GOD hath spared in this life because vnto their other wickednesse this hath beene added that they haue refused the fatherly calling of GOD. And although all the benefites of God are so many testimonies of his fatherly goodnesse yet because hee often respecteth a diuerse ende the godlesse do wickedly to flatter themselues in their prosperitie as though they were beloued of him whiles hee nourisheth them tenderly and bountifully not knowing that the bountifulnesse c. For GOD by his leuitie declareth himselfe vnto vs that it is hee vnto whome wee ought to bee conuerted if wee desire to bee well and together hee cheereth vp the confidence of looking for mercye If we vse not the bountifulnesse of GOD to this ende wee abuse it Although it is not alwayes to bee taken after the same manner For whiles the Lorde doeth deale fauourablye with his seruauntes Diuersity betweene the ende why God bestoweth his blessinges vpon the godly and godlesse and blesse them with earthly blessinges by suche testimonies hee declareth his beneuolence and also teacheth them to seeke for the summe of all good thinges in him Whiles he dealeth with the transgressours of the lawe in the same sorte by this bountifulnesse hee goeth about to mollifie their stubbornesse and yet hee declareth not himselfe to be pleased with them but rather calleth them to repentance And if anye obiect Obiection that the Lorde singeth vnto deafe men so long as hee doeth not inwardly touche the heart it is to be aunsweared that nothing can be blamed here but our prauitie Moreouer Answere in the wordes of Paule I had rather say hee leadeth then hee inuiteth because that is more significant And yet notwithstanding I doe not take it for to driue or force but for to leade by the hand 5 But thou after thine hardnesse c. When we are once hardened agaynst the admonitions of the Lorde impenitencie doeth followe and those whiche haue no care to repent doe manifestlye tempt the Lorde This is a notable place where we are to learne as I touched before EueÌ„ those thinges which by their owne nature are good serue to the destrucion of the wicked that the wicked doe not onely so long as they liue heere daylye more and more heape vp the wrath of God againste them but also that it shall serue to their condemnation whatsoeuer of the giftes of God they vse continually For they shall giue accounte of all And then shall appeare that it shall bee imputed vnto them for extreeme wickednesse that through the bountifulnesse of GOD whereby they shoulde haue beene bettered they were made worse Let vs therefore take heede leaste by the vnlawefull abuse of good thinges wee lay vype for our selues this vnhappie treasure In the day of wrath So it is woorde for woorde But for Eis Hemeran against the day or into the day For the godlesse nowe gather againste themselues the indignation of God The day of iudgment is the day of wrath to the wicked but the day of redemption to the godly the force whereof shall then power it selfe vppon their heade they heape vp secrete destruction whiche then shall bee taken out of the treasures of God The day of the last iudgement is called the day of wrath so long as the speach concerneth the wicked for to the faithfull it is the day of redemption So likewise are all other visitations of the Lorde alwayes sette foorth in horrible and fearefull manner agaynst the wicked but on the contrarie sweete and pleasant to the Godly Therefore as often as the Scripture maketh mention of the nearenesse of the Lorde it biddeth the Godlie reioyce and be gladde and whiles it respecteth the reprobate it doeth nothing else but smite with terrour and feare That daye sayeth Sophonye Soph. 1.15 shall bee a daye of wrath a daye of tribulation and anguishe a daye of obscuritie and darkenesse a daye of cloudes and blackenesse Ioel 2.2 The like you haue in Ioel. And Amos also cryeth out woe vnto you that desire the daye of the Lorde Amos 5.18 what haue you to doe with it That daye of the Lorde is darkenesse and not light More ouer when Paule addeth the woorde declaration hee giueth to vnderstand what daye of wrath that is namely when the Lorde shall make his iudgement knowen of whiche iudgement albeeyt hee daylye giue certayne tokens The cleare manifestation of Gods iudgemeÌ„t reserued til the last day yet hee conserueth and keepeth the cleare and full declaration thereof vnto that day For then shall the bookes bee ope◠〈◊〉 â—n shall the Lambes bee
A Propitiatory or reconciliation through his blood So I had rather worde for worde to keepe that Paule hath When the blood of Christ is only named the other partes of our redemption be not excluded but vnderstood by the figure Synecdoche which is when by a parte the whole is vnderstood for verily he seemeth vnto me by a continuall stile without interruption to say God is reconciled vnto vs so soone as we haue our confidence reposed in the blood of Christ because through faith we come into the possession of his benefite Whiles he nameth blood only he excludeth not the other partes of our redemption But rather vnder a parte hee comprehendeth the whole summe And named the blood wherein we haue our washing So by the figure Synecdoche the whole cleansing is noted For whereas he said of late that God was pleased with vs in Christ nowe hee addeth that the same is brought to passe by fayth and also what our faith ought chiefly respect in Christ For the forgiuenesse of sinnes The preposition causall is as much in value as if he had saide for forgiuenesse sake or to this ende that he might doe away sinnes And this definition or exposition doth confirme agayne that which I haue nowe already sundrie tymes warned namely that men are not iustified because they are suche indeede but by imputation Onely he vseth he vseth diuers woordes that he might more euidently declare there is no merite of ours in this righteousnesse For if we obteyne it by the remission of sinnes we gather it is out of our selues Secondly if the remission of sinnes bee of the meere liberalitye of God all merite falleth to the grounde Yet heere aryseth a question why he restrayneth pardon or forgiuenesse to the sinnes are passed Although this place be diuersly expounded It seemeth probable to me that Paule had regarde vnto the cleansinges or washinges of the lawe Whiche were onelye testimonies of the satisfaction to come For they coulde not please God There is the like place to the Hebrewes Heb. 9.15 that through Christe came the redemption of sinnes that were in the former Testament And yet thou mayst not vnderstande it that no transgressions but those of the former tyme are done awaye by the death of Christe Whiche dotage or folly some certayne mad men haue drawen from this place being vndecently wrested There neuer was is nor shal be any other satisfaction for sinne then the blood of Christ For Paule onely sheweth that vntill the death of Christ there was no price to please God and that the same was not accomplished or fulfilled by the figures of the lawe Wherefore the veritye vntill the fulnesse of time was in suspence Moreouer the same reason is of those sinnes doe daily make vs guyltye for there is one onely satisfaction for all Some that they might auoyde that inconuenience haue sayde the former sinnes were forgiuen least a liberty of sinning afterward should seeme to be graunted And true it is there is no remission giuen but to sinnes committed Not that the fruite of redemption doth fall away or perish if afterwarde we sinne as Nouatus with his sect did dreame Christes death not onely auayleable for sins past but also if hereafter we fal but because this is the dispensation of the Gospell to set before him is about to sinne the iudgement and wrath of GOD and before him hath sinned mercie Howe 〈…〉 that is the proâ—â—â— sence which I brought Whereas he addeth this remission to haue byn in patience or long sufferance They simply vnderstand it for meeknes myldnes or gentlenes which stayed the iudgement of God neither suffered it to burst foorth to our destruction vntill at the length he receiued vs into fauour But rather it seemeth to be a secret Preoccupation or preuenting of an obiection Least any shoulde obiect that it was long ere this mercy appeared Paule sheweth it was an argument of patience 26 To shewe c. The repetition of this member is not without an Emphasis or force which repetition Paule did purposely seeke after because it was very necessary seeyng man is perswaded vnto nothing more hardly then that hee disabling him selfe in all thinges should acknowledge them to be receiued of God How the righteousnes of God which was at al tymes had effect in al ages is said to be reuealed at this time although this new demonstration be mentioned of purpose that the Iewes might open their eyes to beholde At this time he referreth that vnto the day or time when Christ was exhibited which hath been at all times And not vnworthily for the which in olde time was knowen obscurely vnder shadowes God hath manifested openly in his sonne So the comming of Christ was the time of his good pleasure and the day of saluation God verily in all ages gaue some testimony of his righteousnes But when the sonne of righteousnesse shyned it appeared farre more bright The comparing therefore of the olde and new TestameÌ„t is to be noted because then at the last was the righteousnesse of God manifestly reuealed when Christ was exhibited That he might be iust It is a definition of that righteousnes which hee said was then reuealed when Christ was giuen as in the firste Chapter he taught to be declared in the Gospel And he affirmeth it to consist of two members The righteousnes of God reuealed in the Gospel conteyneth two branches One that he is absolutely righteous in himselfe another that he communicateth the sinne vnto men The first is that God is iust not as one amongest many but as one who onely conteyneth in himselfe all the fulnesse of righteousnesse For otherwise perfect and true prayse such as is due vnto him canne not be giuen vnto him then whiles he onely obteyneth the name and honour of iust all mankynd beyng condemned of vnrighteousnes He setteth the secoÌ„d meÌ„ber in the communication of righteousnes namely whiles God doth not keepe his riches hid vp in himselfe but powreth them out vpon men Therefore the righteousnes of God appeareth in vs so farre foorth as he iustifieth vs by the faith of Christ For in vayne were Christ giuen vnto righteousnes except there followed a fruitioÌ„ of him by faith Wherby it foloweth that al men were vniust damned in themselues til a remedy was offered from heauen 27 Where then is the glorying It is excluded By what law Of workes Nay But by the law of faith 28 VVee determine therefore that a man is iustified by faith without the workes of the lawe 27 VVhere then is the glorying After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes he nowe taunteth their vanity This exclamation or acclamation to the thing alreadye declared and proued was necessary for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost he should lighten and thunder against our pride to ouerthrow it And
a likelinesse Therefore I suppose an irrision to bee in these wordes as though he shoulde saye if any will haue a difference of the Gentile from the Iewe let him take this that the Gentile obteyneth righteousnesse by fayth and the Iewe of faith Vnlesse perhaps you had rather distinguish thus the Iewes are iustified of faith because they are borne the heyres of grace whiles the right of adoption was giuen ouer to them of their fathers the Gentiles by faith because the couenaunt came vnto them in another sort 31 Doe we therefore make the law voyde by faith God forbid but we establish the lawe 31 Doe we therefore c. As soone as the law is opposed vnto faith the fleshe straight wayes therby catcheth some suspition of repugnancie as though one were contrary to the other And especially this false imagination taketh place in those who beyng indued with a preposterous knowledge of the law and hauing left the promises seeke nothing els in it then the righteousnesse of works And for this cause not only Paule but also the Lorde himselfe was euill spoken of amongest the Iewes as though by his whole preaching he laboured the abrogation of the law Whence proceeded that protestation I came not to destroy the law Mat. 5.17 but to fulfill it And this suspition appertayned aswell vnto that part of the law concerneth manners as that concerneth ceremonies For because the Gospel maketh the ceremonies of Moses to cease it is thought to tend vnto the subuersion of the ministery of Moses Moreouer because the Gospell taketh away all righteousnes of woorkes it is thought to be contrary to so many testimonyes of the law where the Lorde affirmeth that he hath prescribed in the lawe the way of righteousnesse and saluation Wherefore I neyther vnderstand this excuse of Paule The whole law established and fulfilled in Christ and not made voyde of that ceremonies only neyther of the morall preceptes onely but in generall of the whole lawe For the morall lawe is truely confirmed and established by fayth in Christ seeing it was giuen to this ende that hauing taught man his iniquity it might leade him vnto Christ without whom the law it selfe is not performed and in vayne it preacheth what is meete to be done neither came â—â—e any thing but stirre vp the lust or concupiscence more to the end at the length it might bring vpon man a greater damnation But when we are once come vnto Christ first there is found in him the exact righteousnes of the law which is also ours by imputation Secondly sanctification wherby our hearts are â—â—amed to the obseruatioÌ„ of the law namely that obseruation which though it be imperfect yet aymeth to the marke The like reason is of ceremonies which verily cease and vanish by the comming of Christ but in so doing they are truely confirmed For if they be esteemed by theÌ„selues they are vayne shadowes and shewes easily done away then they are found to haue some firmenesse when they respectâ— better end Herein therefore is their chiefest confirmation wheÌ„ 〈◊〉 is taught that they haue obteyned their verity in Christ Let vs therfore remember also to preach the Gospel so that by our manner of teaching the law may be established but yet propped vpâ—â— with no other stay then faith in Christ CHAP. 4. 1 VVHat shall wee saye then that our father Abraham hath found concerning the flesh 2 For if Abraham were iustified by works he hath wherin to reioyce but not with God 3 For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse Why the example of Abraham 〈◊〉 beâ— common rule WHat shall we say then This is a confirmation taken from an example which is stroÌ„g enough because all things are like as wel in the matter as in the person For both he is the father of the faithfull to whom all ought to be conformed and also there is but one not many wayes for all men to obteyne righteousnessse by In many other thinges an example should not serue to make a common rule but because in the person of Abraham there was proposed a mirrour or patterne of righteousnesse which appertayneth to the whole church â—â—orthe â—â—herefore doth Paule apply that vnto the whole body of the Churche which was written of him onely And also hereby he restrayneth the Iewes to whom nothing was more plausible to glory of theÌ„ to boast themselues to be the sonnes of Abraham They neuer durst ascribe vnto themselues more sanctitie or holinesse then vnto the holy Patriarche Now seeyng it is apparant he was iustified freely his posterity which do arrogate â—nto themselues their owne proper righteousnes out of the law must heeâ—es for shame holde their peace According to the flesh Because in the text of Paule the verbe Eurckenai id est hath found is put betweene this particle the name father After this manner what shal wee say Abraham our father hath found according to the flesh Some interpreters thinke here to be demanded what Abraham hath gotten according to the flesh Which exposition if it be liked theÌ„ this saying according to the flesh shal be as much as naturally or of himselfe Neuerthelesse it is like that it is ioyned vnto this 〈◊〉 father in steed of an Epithe For besides that we are wooâ—te to be more moued with domesticall examples the dignity of peâ—egrie wherein the Iewes glorified too muche is precisely noted agayne Many thinke it to bee added by the way of contempt in which sence in another place they are called the carnall sonnes of Abraham which are not spirituall nor at all lawfull I verily suppose it was expressed for the Iewes sake onelye because it was more excellente to bee the sonnes of Abraham by nature and discent of fleshe so that they were faithfull also then to haue beene by adoption onelye The bond of naturall coniunctioÌ„ should moue vs the rather to imbrace the truth Hee graunteth therefore vnto the Iewes a nearer bonde of coniunction but yet to this ende onelye that he might the rather moue them that they should not depart from the example of their father 2 For if Abraham It is an Epicheirema That is an imperfect argument whiche ought to bee gathered into this forme if Abraham bee iustified by woorkes hee may glory of his merite But he hath not wherein to glorye with God A Sillogisme therfore he is not iustified by woorkes So that member but not with God is the minor proposition of the Sillogisme Hereunto ought to be added the conclusion whiche I haue put downe although it is not expressed of Paule He calleth that glorying when we may pretend something of our owne What it is to glory before God wherunto a reward is due in the sight of God Which seeyng he taketh away from Abraham who of vs shal chalenge to himselfe the least droppe of merite 3 For what saith the Scripture This is the probation of
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
no lawe is there is no transgression 14 For if they whiche are of the lawe By an argument taken from that is impossible or absurde hee proueth that that grace which Abraham obteined of God was not promised vnto him in regarde of the Legall part or in respect of workes for if this condition had beene interposed that God woulde vouchsafe to adopt those onely whiche deserue it or which keepe the lawe no man shoulde haue durst to beleeue that it apperteineth vnto him For what man findeth suche perfection in himselfe that hee dare resolue himselfe the inheritaunce is due vnto him by righteousnesse of the lawe Then were faith made voide because an impossible condition doeth not onely holde the mindes of men in suspence and maketh them doubtfull but also doth smite them with feare and trembling So the effect of the promises shoulde vanishe away because they profite nothing except they be receiued by faith If our aduersaries had eares to hearken to this one reason If saluation were grounded vpon the keeping of the law then neither should mens consciences bee at peace neither the promise haue effect then shoulde the controuersie betweene them and vs easely come to an ende The Apostle taketh it for a thing out of all question that the promises of God can not be effectuall except we receiue them with sure affiaunce of minde And what should come to passe if the saluation of man were grounded vpon the keeping of the lawe the consciences shoulde haue no certaynetie but beeing vexed with a perpetuall vnquietnesse at length shal fall to desperation The promise also whose performance dependeth vppon an impossible thing shoulde vanishe away without fruite Let them goe now whiche teache the wretched people to saue themselues by works seeing Paule doth plainly pronounce that the promise is made of none effect if it depend vpon workes But that is very necessary to be knowen faith is made voyde if it stand vpon workes For therby we both learne what faith is and what kynde of righteousnesse that righteousnesse of workes ought to be whereunto men may boldly trust The Apostle teacheth that faith doth perishe vnlesse the soule rest securely in the goodnesse of God faith then is not either a naked knowledge of God or of his truth What faith is neither a simple perswasion that God is that his worde is trueth it selfe but a sure knowledge of the mercie of God conceiued by the Gospell which sure knowledge bringeth the peace and rest of conscience towardes God The summe therefore is that if saluation rested in the obseruation of the law the mynde of man coulde haue no certainty thereof yea what promises soeuer were offered vs of God they should be voyde and of none effect So miserable wretched are we if we be turned ouer vnto workes whiles the cause and certainty of saluation is to be sought for 15 For the law c. This is a confirmation of the former sentence taken from the contrary effect of the lawe For seeing the law begetteth nothing but vengeance it cannot bring grace To those were good and perfect it would shew the way of righteousnesse The law by reason of our corruption begetteth nothing but vengeance but in as much as it commaundeth those are sinfull corrupt what they ought to doe and ministreth not strength to performe the same it proueth them guilty before the iudgement seate of God For such is the corruption of our nature that the more we are taught what is iust and right the more plainely is our iniquity discouered Wrath for iudgement and chiefly our disobedience and so the greater iudgement of God is procured By wrath vnderstand the iudgement of God in whiche significatiō it is often vsed They whiche vnderstande it that the wrath of the sinner is inflamed by the lawe because he hateth and curseth the Lawgiuer whom he seeth to be aduersant to his lustes They say that wittily but yet vnfitly in respect of the present place For that Paule woulde not any thing els but shewe howe nothing except condemnation commeth vnto vs all by the lawe both the common vse of the woorde and also the reason which hee addeth straightwayes doth declare Where there is no lawe The second proofe wherby he confirmeth that whiche hee said For otherwise it would haue beene obscure how the wrath of God should be kindled against vs by the lawe vnlesse the reason were more apparant And that is because we hauing tasted the knowlege of the iustice of God by the lawe The more knowledge men haue the more heinous is their transgression offende so much the more greeuously against God as there remaineth lesse excuse vnto vs. For they are worthie to susteine more greeuous punishment whiche despise the knowen will of God then they sinne of ignoraunce The Apostle speaketh not of the simple transgression of righteousnesse from the which no man is exempted but hee calleth that transgression when a mans minde beyng taught what doth please or displease God doth wittingly and willingly burst the boundes prescribed vnto him by the worde of God And that I may speake in a worde transgression heere doeth not signifie a simple offence but a purposed stubbornes in violating iustice I take this particle ou aduerbially to wit for where Others turn it whereof as though it were a pronowne relatiue but the first reading agreeth best whiche is also most receiued Whether reading soeuer you followe the same sense abydeth namely that hee who is not instructed by the written Law if hee offende is not guiltie of so greate transgression as hee who stubbornely infringeth and breaketh the Lawe of God 16 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede not to that onely whiche is of the Lawe but also to that whiche is of the faith of Abraham who is the father of vs all as it is written 17 I haue made thee a father of many nations euen before God Whome hee beleeued Gee 17. 4. who quickeneth the dead and calleth those thinges which bee not as though they were 16 Therefore it is of faith This is the windyng vppe of the argument so that you may gather the whole into this summe If the inheritance of saluation come vnto vs by workes then shall the faith thereof fall the promise of it shall be of none effect but both these must be sure Therfore it commeth vnto vs by faith that the firmenesse thereof beeing founded vpon the only goodnesse of God it might haue a sure effect See howe the Apostle esteeming faith by firme True faith excludeth wauering doubting and stable certaintie doth counct doubting and wauering for incredulitie whereby both faith is abolished and the promise abrogated And yet this is that doubting which the Schoole men terme Moral coniecture and if it please God they put it in steed of faith That it might come by grace Here first
vppon the promise of God and to hope hee thought it sufficient that the Lorde had promised howsoeuer the thing was in it selfe incredible according to that was saide I thought good to turne it so that it might be referred vnto the time of Abraham For the meaning of Paule is that Abraham when many temptations woulde haue driuen him vnto desperation leaste hee shoulde fainte conuerted his minde vnto that was promised to him Thy seede shall bee like the starres of heauen and sandes of the Sea For purposely hee alleadged this testimonie but in parte that hee might stirre them to the reading of the scripture For the Apostles euery where in citing holy scripture haue a religious care to prouoke vs to the diligēt reading thereof 19 And hee not weake in the faith considered not his owne body whiche was nowe dead beeing almost an hundreth yeere olde neither the deadnesse of Saraes wombe 20 Neither did hee doubte of the promise of God through vnbeliefe but was strengthened in the faith gaue glory to God 21 Beeing full assured that hee which had promised was also able to do it 22 Therefore was it imputed to him for righteousnesse 19 And he not weake in faith If you had rather one of the negatiues being left out you may declare it thus and he not weake in faithe considered his owne bodie but this maketh nothing for the sense Nowe he sheweth more nearely what might haue hindered What thinges might haue hindered the faith of Abraham yea what might haue vtterly turned Abraham from receiuing the promise Seede was promised to him when by nature neither he was fit for generation nor Sara for conception Whatsoeuer hee coulde see in him selfe or about himselfe it was against the effect of the promise Therefor that he might giue place vnto the truth of God as though hee had forgot himselfe hee withdraweth his mind from those thinges were in his sight Yet you are not to vnderstand it as though hee had no respecte at all to his barraine or dead body Seeing the Scripture testifieth he reasomed thus with himself shall a childe be borne to a man that is an hundreth yere olde and shall Sara which is nienetie beare a childe But because that consideretion being laide apart he resigned his whole sense ouer to the Lorde the Apostle saith he considered not And surely it was an argument of greater constancie to drawe his cogitation from that thing whiche did voluntarie offer it self to his eyes then if no such thing had come into his minde And that the body of Abraham for age was past fruite before the blessing of the Lorde It may plainely be proued both heare and also out of the seuenteene and eighteene chapters of Genesis Gee 17. 18 So that the opinion of Augustine is in no wise to bee admitted who in a certaine place thinketh that the cause was onely in Sara Neither ought the absurditie of the obiection mooue vs which droue him vnto that resolution He thinketh it very ridiculous that Abraham at an hundreth yeeres shoulde be called barraine who sometime after had many children For thereby the Lord made his power more notable that hee which before was like a withered and drie poste when through the blessing of God he floorished he was not onely sufficient for the procreation of Isaac But as one restored vnto a florishing age he had strength afterward to beget others But some will say it is not besides the order of nature that a man sholde beget a childe at that age That I may graunt it is not a wonder yet it differeth little from a myracle Consider also with what labours molestations peregrinations extremities that good man was exercised all his life and then you must needes confesse hee was no more broken with age then he was worne and wasted with labours Lastly his body is not simply but by the way of comparison called barren or fruitlesse For it was not like that he which in the flower strength of age was vnfit for procreation shoulde then begin when he was voyd of strength Wheras he saith he was not weake in faith vnderstand it thus he did not shake or wauer as we are woont to doe in doubtfull things For there is a twofold weakenesse of faith one A twofold weakenesse of faith which by yeelding to temptations of aduersity doth make vs fall from the power of God another which ariseth verily of imperfection yet doth it not extinguishe fayth For the intellect is neuer so illuminated but there remayne many reliques of ignorance the mynd is neuer so stablished but there abydeth muche doubting The faithfull therefore haue a continuall conflicte with those vices of the flesh namely ignorance doubting in which conflict their faith is often times grieuously assaulted and put in hazard yet at the length it ouercommeth so that they may be called firme euen in infirmitie 20 Neyther did he doubt of the promise of God Although I follow not the olde interpreter and Erasmus yet my translation hath his reason For it seemeth the Apostle would say that Abraham examined not in the ballance of incredulity whether the Lord could performe that he promised To make inquisition of a thing is properly when we sift it with mistrust neither will we admit it before it be throughly examined where it appeareth credible Indeed hee demaunded howe it might come to passe Abraham asked how it might come to passe not because he doubted but because he woondered but that was an interrogation of one wondring as the Virgin Mary when she demaunded of the Angell howe that might come to passe which he shewed vnto her and such like The godly therfore whiles a message is brought vnto them of the works of God whose greatnesse exceedeth their capacity they burst foorth into admiration but from the admiration they passe straight wayes to the consideration of the power of God the wicked whiles they demaund they scoffe and ride and reiecte it as a fable As you may see in the Iewes whiles they aske Christ how he could giue his fleshe to be eaten Therefore Abraham is not reprehended for that he laughed and demaunded how a sonne shoulde be borne to a man of an hundreth and a woman of nienetie yeere olde because in his admiration he neuerthelesse gaue place to the power of the word of God On the contrarie the like laughter question is reproued in Sara because shee charged the promise of God with vanity If these thinges bee applyed to the present cause it shall appeare there was no other originall of Abrahams iustification then there is of the Gentiles That we may beleeue the promises of God wee must turne our eyes from our selues to consider the power truth of God The Iewes then are contumelious agaynst their father if they gainsaye the calling of the Gentiles as though it were absurd Let vs also remember howe all of vs are in the same predicament with
he hath remoued all doubt And then the third clause not of workes but of the caller Nowe then let vs apply our mindes more neerely vnto this text If the purpose of God according to election be thereby established that before the brethren were borne had done either good or euill the one is reiected the other is chosen then if any would go about to attribute to their works the cause of differeÌ„ce the purpose of God shold so be ouerthroweÌ„ Now whereas he addeth Our election is grounded onely vpon the goodnes of god not of workes but of the caller Hee signifieth not of the behalfe of workes but of calling only For he goeth about to exclude all consideration of works Wherfore we haue all the stablenes of our election concluded in the onely purpose of God merites are worth nothing here which serue for nothing but vnto death no dignitie is regarded for ther is none but the onely goodnes of God raigneth And therefore the doctrine is false contrary to the word of God namely that God doth chose or reiect as hee foreseeth euery man worthie or vnworthie of his grace 12 The elder shall serue the younger Beholde how the Lord putteth a difference betweene the sonnes of Isaac yet beeing in their mothers wombe When the Lord called Iacob to that birthright was due by the order of nature to Esau therby he gaue a type of another matter For this is the answere of the heauenly oracle wherby it followeth that his pleasure was to shewe vnto the younger speciall fauour which he denied vnto the elder And although this did appertein vnto the law of birth right yet therin as in the type of a greater matter was the will of God declared And that may easily be seen if we doe consider how litle according to the flesh the birthright profited Iacob For therefore hee was both in great danger also for the auoiding of that danger he was forced to flee from his house countrie and was vncourteously intreated in exilement and when he returned trembling doubtful of life he prostrateth himfelfe at the feete of his brother humbly he beseecheth him to forgiue him his offence doth not liue but by his pardon Where is his Lordship ouer his brother of whom he is constrained by prayer to aske life Therefore there was some greater matter then the birthright which the Lord promised by his oracle 13 As it is written Yet he confirmeth by a surer testimonie how greatly that oracle giuen to Rebecca did auaile to the presente cause namely that by the Lordship of Iacob bondage of Esau the spirituall condition of theÌ„ both was testified Secondarily that Iacob obteined this grace by the goodnes of God and no merit of his Therefore this testimonie of the Prophet declareth why the Lord gaue vnto Iacob the birthright And it is takeÌ„ out of Malachie where the Lord vpbraiding the vnthankfulnes of the Iewes first maketh mention of his goodnes towards theÌ„ Malac. 1. I haue loued you quoth he and he addeth whence the beginning of loue proceeded was not Esau the brother of Iacob As though hee said what prerogatiue had he why I should preferre him before his brother none at all For there was an equall right sauing that by the law of nature this which was the younger ought to haue been subiect to him that was the elder yet haue I chosen hym refused this being moued thereunto by my mercy only and by no dignitie of workes And now I had adopted you to be my people that I might still prosecute the same loue towardes the seede of Iacob but I haue reiected the Edomites the progenie of Esau Therefore ye are so much the worse whom the remembrance of so great fauour cannot prouoke to the worship of my maiestie And although the earthly blessings are there also mentioned which god bestowed vpon the Israelites yet we must not otherwise take theÌ„ then pledges of his beneuolence For where the wrath of God is there foloweth death but where his loue is there followeth life 14 What shall we say then is there any vnrighteousnesse with God God forbid 15 For hee saith to Moses I will haue mercy on whom I will haue mercy and will shew compassion on whome I will shewe compassion 16 So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy 17 For the scripture saith to Pharaoh For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the earth 18 Therefore he hath mercy on whom he will whome he will hee hardeneth 14 What shall wee say then Fleshe cannot heare that wisedome of God but straightwayes it is troubled with tumultuous questions and in a sort striueth to bring God to a count Therefore wee see the Apostle so often as hee handeleth any high mysterie answereth many inconueniences wherewithall hee knewe the mindes of men otherwise to bee occupied And chiefly when men heare that of predestination whiche the scripture deliuereth they are tangled with many trifles For the predestination of God is truly a Labyrinth whence the wit of man can no way vnwinde it selfe but such is the importunate curiositte of man that the more dangerous the inquisitioÌ„ of any thing is the more boldly he rusheth thither so when talke is of predestination because he caÌ„not bridle himself Predestination is not therefore vtterly to be neglected because it is a hard daÌ„gerous question by his rashnes hee doth straightwaies as it were drowne himself in the depth of the sea What remedie then haue the godly should they flee all remembrance of predestinatioÌ„ no not so For seeing the holy ghost hath taught nothing but that which is necessary for vs to know assuredly the knowledge thereof shal be profitable if it keep it self within the word of God Let this theÌ„ be a sure obseruatioÌ„ with vs that we seek to know nothing of it but that the scripture teacheth where the Lord shutteth his holy mouth let vs also stop the way to our mindes of going further But because wee are men into whose mindes those foolish questions doe naturally come let vs heare of Paul how we may meet with theÌ„ Is there any vnrighteousnes with god This is a moÌ„strous furie of mans wit that rather it chargeth god of vnrighteousnes theÌ„ it wil reproue itselfe of câ—citie neither wold paul fetch things far of wherw t he might trouble the readers but at it were hee taketh away that wicked doubt which straitwayes creepeth in vpon many so soone as they heare that God doth determine of euery one according to his pleasure Furthermore this is that kind of vnrighteousnesse which flesh imagineth that one being neglected God doth respect another That Paul might loose this knot he deuideth the whole cause into two members in the former whereof he intreateth of the elect in the
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.
difference of the old and new testament chap. 2. 28. Difference of meates cha 14. 5. The differeÌ„ce of the elect and reprobate cha 1. 13. 7. 15. 8. 9. 18. Difference of the Iewes and Gentiles cha 3. 1. Diuersity of the gifts of God cha 12. 6. Domitian how he is described of Plinie cha 3. 10. The doctrine of the Gospel not new cha 1. 2. Doubting called incredulity of Paule cha 4. 16. E Election founded onely vpon the good pleasure of God cha 9. 7. Election respecteth not workes to come cha 9. 11. Election of God free cha 2. 11. 9 11. 11. 5. Election not tied to external causes cha 9. 15. Election of the godly wholly to be referred vnto the couÌ„sel of God cha 9. 16. The cause of electioÌ„ must be sought in the purpose of God cha 9. 14. The certaintie of election whence it is cha 8. 33. Secret election câ—leth ouer the external calling cha 9. 7. The elect vessels of mercy cha 9. 23. The elect onely are inwardly called cha 10. 1â— The number of the elect knowen to God onely cha 11. 3. Al are not elect though the doctrine be vniuersal cha 10. 16. Our enimie must be loued cha 12. 20. Who is our enimy cha 12. 20. The special end of the scripture cha 5. 4. Esau why put behinde his brother cha 9. 13. Euil must not be requited with euil cha 12. 17. Euil must be ouercome with good cha 12. 21. No excuse left for men cha 1. 20. 24. Example in dumbe creatures cha 8. 19. What it is to expect adoption cha 8. 23. The excellencie of the Iewes cha 9. 5. The vse of examples cha 4. 25. Exhortations ought to follow doctrine cha 6. 12. Excecation how it is of God cha 11. 30. F FAith begottten by the worde of God cha 10. 13. 17. The seate of faith is the heart cha 10. 10. Faith the gift of God cha 1. 8. cha 10. 16. Faith for the principles of religion cha 12. 6. Faith for a constant perswasion of the mind cha 14 23. Faith onely iustifieth cha 1. 17. 21. 28. 4. 6. Faith how it iustifieth cha 3. 21. Faith the mother of inuocation cha 10. 14. Faith approued by the inuocation of God cha 8. 16. Faith is not by and by found where the word is cha 10. 16. Faith and inuocation ioyned together cha 10. 14. Faith and the merite of workes thinges vtterly contrary cha 9. 32. True faith what it is cha 10. 10. Whose faith is but an imagination ibidem The word faith hath diuers significations cha 3. 28. The faithful are sure of eternal life cha 8. 30. Who may truly be counted faithful cha 5. 2. The faithful how they are conformed to the image of Christ cha 8. 23 The faithful imperfect cha 6. 14. 7. 14. 15. The faithful how they are graffed into Christ cha 6. 5. The faithful predestinate to saluation cha 9. 11. The faithful why they are called the first fruites cha 8. 23. The faithful how they are iustified cha 4. 5. The faithful how they die vnto sinne cha 6. 10. The faithfull how they are approued before men cha 14. 18. Fame how farre it is to be regarded of vs cha 12. 17. The fathers saued by Christ cha 5. 6. The fewnes of the faithful cha 10. 16. Flesh taken for men cha 3. 20. Flesh for corrupt men cha 7. 14. 8. 3. Flesh for the whole man not regenerate cha 7. 18. What it is to walke according to the flesh cha 8. 1. To be in the flesh what it is cha 8. 5. Forme taken for that is commonly called appearance cha 2. 19. Foreknowledge of workes is wickedly mixed with election cha 11 6. Free will ouerthrowen cha 8. 6. 7. The fulnes of the Gentiles cha 11. 25. G GEntiles not excused by pretence of ignorance cha 2. 14. The glorying of the wicked cha 1. 28. The glorying of the faithful true cha 5. 2. 3. 11. 8. 23. The glory of the faithful is furthered by calamities cha 5. 3. God the iudge of life and death cha 9. 21. God a woonderful workeman cha 3. 8. God only worthy all prayse cha 16. 21. God onely the iudge of al men cha 2. 3. 3. 6. God how he is called iust cha 3. 26. God the lawgiuer of the Iewes cha 9. 4. God at liberty to elect and reiect cha 9. 11. God why he is called the God of patience cha 15. 5. God the beginning and end of all thinges cha 11. 36. God how he is called true cha 3. 4. God is to be worshipped in spirite cha 1. 9. God is debter to no man cha 9. 15. and 11. 32. 34. 35. God is no way to be figured cha 1. 23. God beholdeth the heart cha 14. 23. God how he iustifieth vs cha 4. 5. God preuenteth men but not on the contrary cha 11. 3. 5. God how he is to be sought cha 15. 12. God how he deliuereth man ouer vnto sinne cha 1. 24. Gods worship put for ceremonies and rites cha 9. 4. Gods giftes why they are distributed to diuers cha 1. 11. Gods fauour taketh away al sorow cha 8. 31. Gods glory how greatly it ought to be esteemed cha 8. 8. Gods glorie is manifested in the destruction of the Reprobate cha 9. 23. Gods grace what it is cha 1. 6. Gods grace the cause and fountaine of al good thinges cha 1. 6. Gods grace more effectuall then the fall of Adam cha 5. 15. Gods grace how it is common vnto al cha 5. 18. Gods grace is not bestowed alike vpon all cha 9. 11. Gods care towards the godly cha 8. 15. Gods iust iudgement to be seene in the reprobate cha 9. 15. Gods righteousnes what it is cha 1. 17. 21. Gods righteousnesse contrary to the righteousnesse of men cha 10. 3. Gods mercy what it is cha 1. 21. Gods mercy is to be seene in the elect cha 9. 14. Gods mercy vpon whom it is shewed cha 11. 32. Gods mercy peculiarly appoynted vnto certayne cha 9. 15. Gods mercy onely pacifieth consciences cha 3. 21. Gods mysteries are al of them absurd vnto the flesh cha 3. 5. Gods name how it is defamed cha 2. 24. Gods power what it is cha 1. 21. Gods power how it is to be considered cha 4. 21. 9. 21. 11. 13. Gods foreknowledge what it is cha 8. 29. Gods Preachers are stirred vp by the special prouidence of God cha 10. 15. Gods Predestination is not to be considered according to our sence cha 11. 34. Gods prouidence how it is to be considered cha 3. 8. 8. 7. Gods kingdome wherein it consisteth cha 14 17. Gods wisedome what it is cha 1. 21. Gods feare the beginning of wisedome cha 3. 10. Gods word is preached no where but by the special prouideÌ„ce of god cha 10. 13. Gods truth what it is cha 1. 21. Gods truth for true knowledge of God cha 1. 18. Gods truth cannot be ouerthrowen by mans vanitie cha 3. 4.