perfecte in som one part or other but which is euery way perfect For if the iust man fall all his former righteousnesse is not remembred Here also wee are to learne that they are peruersly ledd in pleasing God who of themselues deuise what they may thrust vpon him For then wee worship him best when wee followe that which he hath commaunded vs and giue obedience to his worde Let them goe now who boldly claime vnto themselues the righteousnes of works which is not otherwise then when the law is fully and perfectly kept Likewise wee gather that they are deceiued who brag before god those works they haue inuented thēselues which he esteemeth no better then dounge For obedience is better then sacrifices 20 Moreouer the lawe entred that the offence shoulde abound for where sinne abounded grace super abounded 21 That as sinne raigned by death so might grace also raigne by righteousnes vnto eternal life through Iesus Christ our Lord. 20 Moreouer the law entred This question dependeth of that he said before namely that sin was before the law were published for that being once heard this followed straightwaies to what end then was the law needfull Wherfore of necessitie this difficultie was to be vnfolden but because then it was not meet to make any longer digression hee differred it vnto this place And now also by the way he doth dispatch it The law was partly giuen that men might the better see their own destruction saying the law entred that sin might abound He doth not here shew the whole office vse of the law but toucheth one onely parte which serued for the present purpose For he teacheth that to the end the grace of God might haue place it was expedient men should better see their owne destruction They were verily before the lawe castawaies yet because they did seeme vnto thēselues to swim in their owne destruction they are thrust downe into the deepe that their deliuerance might be the more excellent whiles beyond all mans iudgement they escape thence Neither was it absurd that the law should partly be giuen for this cause that men alreadie once condemned it might twise condemne for there is nothing more iust then that men by all meanes might be brought yea being conuicted might be drawen to feele their euils That sinne might abound It is knowen howe some after Augustine are wont to expoūd this place namely that cōcupiscence is so much the more prouoked whiles it is restrained by the barres of the law because it is naturall vnto man to striue after that is forbidden But I vnderstand no other augmētatiō to be noted here then of knowledge and obstinacie For by the lawe sinne is laide open before the eyes of man that he might be compelled to see condēnation prepared for him So sin occupieth the conscience which otherwise being cast behinde them men made no account of Moreouer he which before did simply passe the bounds of iustice now a law being giuen is a despiser of the authoritie of GOD since the time that the will of God was knowen vnto him which he according to his lust hath shamefully contēned How sinne is increased by the lawe Whereupon it followeth that sin is increased by the law because then the autority maiestie of the lawmaker is despised Grace also hath superabounded After that sin had holden men being ouerwhelmed therewith then grace did helpe For this he teacheth that the greatnes of grace was by so much the more apparant as that when sin aboundede it did powre out it selfe so aboundantly Why condemnation is set before vs in the lawe that it did not onely ouermatch that deluge of sinne but also swallow it vp And here we are to learne that cōdemnation is not therfore set before vs in the law that we should abide in it but that our own miserie being sufficiently acknowledged Esa 61.1 we might be lift vp vnto Christ who is sent to be a Phisition to the sicke a deliuerer of the captiue a cōforter of the afflicted a sauiour of the oppressed 20 That as sin raigned in death As sin is called the sting of death because death hath no power against man Death hath no autoritie at all ouer mā but by sin therfore sin executeth his autoritie by death but for the cause of sin so sin executeth his power by death Therefore is it said to exercise his authority by death In the latter parte of this verse there is the figure Synchesis that is when the order is euerye way confused and yet it is not superfluous The antithesis had been simple if he had said thus that righteousnes might raigne by Christ But Paule not being content to haue opposed cōtraries to contraries addeth grace to the end he might print more deepely in memory that it is not of our merite but wholy of the bountifulnesse of God Before hee saide that death raigned Now he ascribeth the kingdome vnto sin but whose end and effect is death And he saith in the pretertence it raigned not that it hath nowe ceased to raigne in those that are borne onely of flesh and blood but he distinguisheth so betweene Christ Adam that he assigneth to either of them his time As sone therefore as the grace of Christ beginneth to florish in euery one the kingdome of sinne and death ceaseth CHAP. 6. 1 VVHat shall wee say then shall we abide in sinne that grace may abound 2 God forbid for howe shall wee which are dead to sin liue any longer therein WHat shall wee say then In this whole Chapter the Apostle declareth that they doe wickedly rente Christe asunder who imagine free righteousnes to bee giuen of him vnto vs without newnes of life Although he goeth further obiecting that then it seemeth there is place giuen vnto grace if men bee plunged in sinne For wee knowe there is nothing more readie then that fleshe shoulde euery way flatter it selfe and that Satan shoulde deuise reproches wherewith he might slaunder the docrine of grace which thing to doe is no harde matter for him The dotrine of grace must not therefore be suppressed because many take occasion of licentiousnes at it For seeing that is most strange vnto mans reason whatsoeuer is preached of Christe it ought to bee no maruaile if the flesh after it hath hard the iustificatiō of faith doe so often as it were dash vpon diuers rockes Howbeit wee must goe on for Christ is not therefore to be suppressed because he is vnto many a stone of offence and rocke of stumbling For looke by what way he shal be vnto the ruine of the wicked the same way againe hee shal bee to the rising of the godly And yet notwithstanding we are alway to occurre vnreasonable questions least the docrine of Christ shoulde seeme to drawe with it any absurditie Moreouer the Apostle now pursueth that obiection whiche commonly is obiected against the doctrine of the grace of God namely
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
protection and fatherly care which hee alway had ouer them shall minister consolation in aduersitie the iudgements and punishments of God executed vpon the wicked shall helpe vs if they put into vs a feare which may replenishe our heartes with reuerence and pietie And whereas he saith not for him onely thereby hee seemeth to insinuate that it was partly written for his sake whereby some vnderstande that to the praise of Abraham it is saide what he obteined by faith because the Lorde will haue his seruants committed to eternall remembrance Pro. 10.7 as Salomon saith Their name is blessed But what if you take it more simply The example of Abraham as all other examples are written for our instruction as though it were some speciall priueledge which mighte not be drawen into an example but that it also apperteineth to our instruction who must be iustified by the same maner this shal be the fitter sense 24 Which beleeue in him c. I haue alreadie admonished what value these circumlocutions be of namely Paule hath inserted them that according to the circumstance of the places they might diuersly shewe the substance of faith concerning the which the resurection of Christe is not the last part whiche resurrection is vnto vs the grounde of the life to come If he had simply saide that wee beleeue in God it had not beene so easie to gather what this did make to the obteining of righteousnesse but whiles Christe appeareth in his resurrection doth offer a sure pledge of life it is euident from what fountaine the imputation of righteousnesse floweth 25 Which was deliuered He doth prosecute illustrate at large that doctrine whiche I touched immediatly before For it standeth vs vpon not onely to haue our mindes directed vnto Christ but also to haue it distinctly opened vnto vs how he hath purchased saluation for vs. And albeit the Scripture when it speaketh of our saluation standeth onelie vpon the death of Christe yet here nowe the Apostle goeth further For because his purpose was to deliuer the cause of saluation more clearely hee reckoneth two braunches thereof And first he saith our sinnes are done away by the death of Christe Secondly that righteousnesse is purchased by his resurrection The fruite of Christs death resurrection is perfect righteousnesse The meaning is when wee holde the fruite of Christes death and resurrection nothing is missing vnto vs as concerning perfect righteousnesse And there is no doubt but whiles he distinguisheth the death of Christe from his resurrection hee applieth his talke to our capacitie for otherwise it is true the obedience of Christe which hee shewed in his death was the righteousnesse purchased for vs as he also will shew in the Chapter following But because by rising from the dead Christe declared how much he had preuailed by his death By the death of Christ our saluation is begun by his resurrectiō it is perfected this distinction serueth to teach vs that by that sacrifice wherein sinnes are done away our saluation was begunne and by his resurrection it was perfected For the beginning of righteousnesse is that wee be reconciled to God and the perfection is that death beeing ouercome life might raigne Paule therefore signifieth howe satisfaction for our sinnes was accomplished on the crosse For that Christe might restore vs againe into the fauour of the father it was meete our giltinesse were abolished by him which coulde not bee vnlesse hee woulde suffer that punishment for vs which we were not able to abide For the chastisement of our peace was vpon him Esay 53.5 saith Esay and hee choseth rather to say he was deliuered then dead because the satisfaction dependeth vpon the eternall pleasure of God who would be pacified this way And is risen againe for our iustification Because it was not sufficient for Christe to oppose himselfe to the ire and iudgement of God and to take vpon him the curse due to our sinnes vnlesse hee shoulde also goe foorth the conquerour thereof How iustification is ascribed vnto the resurrection of Christe that beeing receiued into the celestiall glory by his intercession hee might reconcile God vnto vs. The vertue or power of iustification is ascribed vnto the resurrection whereby death was ouercome not that the sacrifice of the crosse whereby wee are reconciled to God did further our righteousnes nothing but because in the new life the perfection of this grace doth more clearely appeare And yet I cānot consent vnto those who referre this seconde member vnto newnesse of life For the Apostle as yet hath not begunne to speake of the matter secondly it is sure that both members appertaine to one ende Wherefore if iustification signifie renouation then to haue died for our sinnes were to bee vnderstoode in this sense namely that hee died to purchase for vs the grace of mortifiyng the fleshe which thing none graunteth Therefore as hee was saide to die for our sinnes because the price of sinnes being paide by his death hee hath deliuered vs from the calamitie of death So nowe he is saide to bee risen for our iustification because by his resurrection hee hath perfectly restored life vnto vs. For first hee was smitten by the hand of God that in the person of a sinner he might susteine the miserie of sinne Secondly he was exalted into the kingdome of life that he might indue his with righteousnesse and life So then hee speaketh still of iustification by imputation and that which followeth in the next Chapter will prooue the same CHAP. 5 1 THen being iustified by faith we haue peace with God through our Lord Iesus Christ 2 By whome we haue accesse through faith into this grace wherein wee stand and glorie vnder the hope of the glorie of God THEN being iustified The Apostle beginneth to illustrate that which he hath hitherto saide of the righteousnes of faith by the effects Therefore this whole chapter consisteth vpon amplifications which are of no lesse force to explicate or make plaine then they are to confirme For thee had saide before that faith was made voide if righteousnesse were sought for by woorkes Because a perpetuall disquietnesse shoulde trouble the miserable consciences which finde nothing firme and sure in themselues Now on the contrary he teacheth they are quieted and pacified after wee haue by faith obteined righteousnesse We haue peace A singuler fruite of the righteousnesse of faith for if any man goe about to get the peace of conscience by works which is seene in prophane and barbarous men he goeth about it in vaine For either his hearte is on sleepe with the contempt or forgetfulnesse of Gods iudgemēt or els full of trembling feare vntill he repose himselfe vpon Christe For he onely is our peace Therefore the peace of conscience signifieth that serenitie and quietnesse What the peace of conscience signifieth which riseth hence that a man feeleth God is reconciled to him Neither the Pharisee which
is not put down which might answere the former The inconsequent doth somewhat darken the speech because the seconde member in the comparison is not expressed which might answere to the former But wee will doe our diligence to make both playne when wee come vnto the place Sinne entered into the worlde c. Marke here what order hee vseth For hee saith sinne was first and of that death followed For there are some that goe about to prooue vs to bee so cast away by the sinne of Adam as though we perished through no fault of our owne but therefore onely as though hee sinned for vs. Yet Paule affirmeth plainely that sinne hath entered into all which suffer the punishment of sinne And that hee vrgeth more strickly when a litle after he setteth downe the reason why all the posteritie of Adam is subiect to the power of deathe namely quoth he because we haue all sinned Furthermore this fame to sinne is to be corrupte and faultie Sinne taken for corruption of nature For that naturall prauitie which we bringe out of our mothers wombe althoughe it doe not so sone shewe fourth his fruites yet neuerthelesse it is sinne before the Lorde and deserueth his vengeance And this is that sinne they call originall For as Adam by his firste creation as well receyued for him selfe as for his posteritie the gifts of Gods grace so hee falling from the Lorde corrupted viciated defiled and destroyed our nature in him selfe For hee being put away from the similitude of God could begette no seede but like vnto himselfe Howe all are said to haue sinned Wee haue all therefore sinned because wee are all indued with naturall corruption and so are become sinnefull and frowarde For that imagination was friuelous whereby in olde tyme the Pelagians went aboute to shift of the wordes of Paule saying that sinne hath descended from Adam to all mankinde by imitation for so Christ shoulde bee onely an example of righteousnesse and not the cause Here also it may easely be gathered that the question is not of actuall sinne for if euery one shoulde woorke giltinesse to him selfe to what ende should Paul compare Adam with Christ it followeth therefore that ingraffed and naturall corruption is noted 13 Vntill the lawe This parenthesis contayneth a preoccupation For because it seemeth not there is any transgression without the lawe it might bee doubted whither there were any sinne before the Lawe That there was after the lawe there is no doubt onely the question was of the time went before the lawe Therefore he answereth that albeit God had not as yet denounced sentence by the written lawe yet was mankinde vnder the curse yea and that from his mothers wombe and therefore much lesse were they absolued from the condemnation of sinne who liued wickedly before the publishing of the lawe For there was alway a God to whom worshippe was due If al men be sinners as they come out of their mothers wombe much more are they which liue wickedly and there was alway some rule of righteousnesse This interpretation is so playne and cleare that it doth sufficiently of it selfe refell all contrary interpretations But sinne is not imputed Without the reprehēsion of the law we are in a maner a sleep in our sins And although we are not ignorant that we do euil yet as much as in vs is we ouerwhelme the knowlege of euill offering it self at the least we put it out throgh suddain forgetfulnes but whiles the law reproueth checketh vs as it were pulling vs by the eare it doth awaken vs so that now then we returne to thinke vpō the iudgement of God Therefore the Apostle noteth how peruerse men are when they are not stirred vp by the law namely the difference of good and euill for the most part being driuen away securely and sweetely to pamper thēselues as though there were no iudgement of God Otherwise that iniquities haue bin imputed vnto men of God the punishēnt of Cain the flood where in all the world was destroyed the destruction of Sodom the plages fell vpon Pharao and Abimelech for Abraham lastly the euils came vpō Egipt do proue that men also amongst thēselues haue charged one another with sin it is manifest by so many cōplaints expostulations wherin one accuseth another of iniquitie againe by their apologies wherin they studiously go about to clere their deeds Finally that euery mā was gilty of euill good in his owne conscience there be many examples with proue But for the most part they did so wincke at their euil facts that they would impute nothing vnto thēselues for sinne but that they were constrayned Therefore when he denieth sin to be imputed wtout the lawe How sin is said not to be imputed without the lawe hee speaketh by the way of cōparison namely because whē they are not pricked by the sting of the law they bury thēselues in slothfulnes Furthermore Paul hath inserted this sentēce very wisely that the iewes might therby the better learn how great blame they shuld sustein whō the law did opēly condēne For if they were not free frō punishmēt whō God neuer sōmoned gilty before his tribunal seat what shal come vnto the Iewes to whō the lawe like a cryer sheweth their giltines yea denoūceth iudgement another reasō also may be brought why he may plainly say that sin rained before the law yet was not imputed namely Another reason why sin is saide to haue raigned but not to haue bin imputed before the lawe that we might know the cause of death not to come of the law but to be shewed by the law Hee saith therfore that all men were forthw t frō the fal of Adā miserably cast away albeit the destruction was long after reueiled by the lawe If you translate the particle aduersatiue de although albeit the text shal run better for the meaning shal be albeit men flatter thē selues yet they cānot escape the iudgement of God yea whiles the law doth not reproue thē Death raigned frō Adā He openeth more clearly how it profited men nothing that frō Adam vntil the publishing of the law they liued licenciously securely the choise or difference of good euil being reiected so wtout the admonition of the law the remēbrance of sin was buried because neuerthelesse sin was of force vnto condemnation Wherefore then also death rained because the cecitie hardnes of mē cold not oppresse the iudgement of God 14 Yea euen ouer them Although this place bee commonly vnderstood of infantes who not being giltie of any actuall sinne dye through originall corruption yet had I rather expound it generally of all those sinned without lawe This sentence muste be annexed vnto the wordes wente before where it was said that they which wanted the lawe did not impute sinne vnto themselues They therefore sinned not after the similitude of the transgression of Adam How they who sinned without law are
wanting but I carnall man can doe nothing but striue against it And that interpretation of Origen which notwithstang before this time it hath pleased many is vnworthie to be refuted Hee saith the lawe is called spirituall of Paule because the Scripture is not litterally to bee vnderstoode What is this vnto the present cause sould vnder sinne By this parcell he sheweth what fleshe is of it selfe For by nature man is no lesse the bondeslaue of sinne What men are by nature then those bondemen are bought with money whom their masters abuse at their pleasure like Oxen or Asses wee are so vtterly mastered vnder the power of sinne that our whole minde heart and all our actions bende towardes sinne I doe alway except coaction for voluntarily we sinne because it were no sinne excepte it were voluntarie But wee are so addicted vnto sinne that wee can doe nothing freely but sinne because that corruption ruleth in vs draweth vs hereunto Wherefore this similitude importeth not as they say a coacted or forced astriction or tying but a voluntary obsequie whereunto the ingraffed seruitude addicteth vs. 15 For that which I doe I knowe not Nowe hee descendeth vnto a more particular example of a regenerate man in whom both those thinges hee intendeth doe more clearely appeare namely howe great discorde there is betweene the lawe of God and mans nature and howe the lawe doeth not of it selfe bring death For truely seeing the carnall man with all the inclination of his minde doeth rushe into the lust of sinning hee seemeth to sinne with such free election that hee might moderate himselfe if hee woulde as this pernitious opinion hath almost preuayled with all men namely that a man by his owne naturall strength without the help of Gods grace is able to electe whither hee will But verely whiles the will of a faithfull man is ledde vnto good by the spirite of God thereby appeareth plainely the corruption of nature which obstinately resisteth and striueth to the contrary Therefore thou haste in a regenerate man a very fit example whereby thou mayest knowe howe contrary the righteousnesse of the lawe is to our nature Hence also the declaration of the other member is more aptly drawen then from the bare consideration of mans nature For the lawe because it bringeth foorth nothing but death in that man whiche is altogether carnall is there more easily charged for it is doubtfull whence the faulte proceedeth In the regenerate man it bringeth forth holesome fruites whereby appeareth that the fleshe onely is in the cause that it quickneth not so farre is it from generating death of it selfe That this disputation therefore maye both more faithfully and more certainely bee vnderstoode We begin not to striue against sin before we be indewed with the spirite of sanctification wee must note that this conflicte of the which the Apostle speaketh is not in any man before he be sanctified by the spirite of God For man being left to his owne nature is wholly caried without resistance vnto concupiscences for although the wicked are tormented with the sting of their consciēce can not so flatter themselues in their vyces but that they haue some taste of bitternesse yet thou canst not gather thereby that they eyther hate euill or loue that is good Onely the Lorde doeth suffer them to bee so tormented that he might partly shewe vnto them his iudgement not that hee might put into them eyther a loue of righteousnesse or hatred of sinne This difference therefore there is betweene them and the faithfull that they meaning the wicked are neuer so blinded A difference between the sting of sinne in the wicked the feeling of sinne in the godly and hardened in their mindes but if they be admonished of their abhominations in the iudgement of their owne conscience they condemne them For knowledge is not vtterly extinguished in them but they reteine a difference of right and wrong Sometime also through the feeling of their sinne they are so shaken with horrour that euen in this life they sustaine a kinde a damnation Neuerthelesse they like sinne with their whole heart and therfore without any true resistaunce of the affection they giue them selues vnto it For those stinges of conscience wherewith all they are stonge arise rather of the contradiction of iudgement then the contrary affection of the will On the contrarie the godly in whome the regeneration of GOD is begunne are so diuided that with a speciall desire of the heart they feruently aspire vnto GOD they couette celestiall righteousnesse and hate sinne but agayne by the reliques of their fleshe they are drawen towardes the earth Therefore whiles they are thus destracted they fight against their nature and their nature fighteth against them And they doe not onely condemne their sinnes because they are forced thereunto by the iudgement of reason but because from the very heart they abhorre them and are diipleased with them This is that Christian warrefare betweene the fleshe and the spirite of the whiche Paule speaketh to the Galathians Gal. 5.17 And therefore is it well sayde that the carnall man with the whole consente and agreement of minde doeth rushe into sinne and that the diuision or struggling then first beginneth when hee is called of the Lorde and sanctified by his spirite For regeneration is onely begunne in this life the remnante of the fleshe which remayneth doeth alwaye followe his corrupte affections and so mooueth warre agaynst the spirite The vnlearned whiche consider not whereaboute the Apostle goeth or what kinde of dispensation hee holdeth do thinke that the nature of man is heere described And certainly suche a description of humane witte there is amongest the Philosophers Howebeit the scripture setteth downe a more deepe philosophie because since the tyme that Adam was spoyled of the image of God it sawe nothing to remaine in the heart of man besides peruersitie or frowardnesse So Sophisters when they go about to define free wil or to estimate of what value the strength of nature is sease vpon this place howebeit Paule as I saide doeth not heere propounde the bare nature of man but vnder his owne person Paule describeth what and howe great the infirmitie of the faithfull is Augustine was some time in this common errour yet when hee had more nerely sifted the place hee did not onelie retract that which hee had taught amisse but in his first booke vnto Boniface by manie strong arguments hee prooueth that it can not otherwayes bee vnderstoode but of the regenerate And wee will doe our indeuoure that the readers may clearely see it is so I knowe not His meaning is that he did not acknowledge those woorkes whiche hee did committe through the infirmitie of the fleshe for his because hee did detest them Therefore it is not amisse that Erasmus hath vsed the worde approue but because that might bee ambiguous I chose rather to reteine the worde knowe or vnderstande Whereby wee
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
A Propitiatory or reconciliation through his blood So I had rather worde for worde to keepe that Paule hath When the blood of Christ is only named the other partes of our redemption be not excluded but vnderstood by the figure Synecdoche which is when by a parte the whole is vnderstood for verily he seemeth vnto me by a continuall stile without interruption to say God is reconciled vnto vs so soone as we haue our confidence reposed in the blood of Christ because through faith we come into the possession of his benefite Whiles he nameth blood only he excludeth not the other partes of our redemption But rather vnder a parte hee comprehendeth the whole summe And named the blood wherein we haue our washing So by the figure Synecdoche the whole cleansing is noted For whereas he said of late that God was pleased with vs in Christ nowe hee addeth that the same is brought to passe by fayth and also what our faith ought chiefly respect in Christ For the forgiuenesse of sinnes The preposition causall is as much in value as if he had saide for forgiuenesse sake or to this ende that he might doe away sinnes And this definition or exposition doth confirme agayne that which I haue nowe already sundrie tymes warned namely that men are not iustified because they are suche indeede but by imputation Onely he vseth he vseth diuers woordes that he might more euidently declare there is no merite of ours in this righteousnesse For if we obteyne it by the remission of sinnes we gather it is out of our selues Secondly if the remission of sinnes bee of the meere liberalitye of God all merite falleth to the grounde Yet heere aryseth a question why he restrayneth pardon or forgiuenesse to the sinnes are passed Although this place be diuersly expounded It seemeth probable to me that Paule had regarde vnto the cleansinges or washinges of the lawe Whiche were onelye testimonies of the satisfaction to come For they coulde not please God There is the like place to the Hebrewes Heb. 9.15 that through Christe came the redemption of sinnes that were in the former Testament And yet thou mayst not vnderstande it that no transgressions but those of the former tyme are done awaye by the death of Christe Whiche dotage or folly some certayne mad men haue drawen from this place being vndecently wrested There neuer was is nor shal be any other satisfaction for sinne then the blood of Christ For Paule onely sheweth that vntill the death of Christ there was no price to please God and that the same was not accomplished or fulfilled by the figures of the lawe Wherefore the veritye vntill the fulnesse of time was in suspence Moreouer the same reason is of those sinnes doe daily make vs guyltye for there is one onely satisfaction for all Some that they might auoyde that inconuenience haue sayde the former sinnes were forgiuen least a liberty of sinning afterward should seeme to be graunted And true it is there is no remission giuen but to sinnes committed Not that the fruite of redemption doth fall away or perish if afterwarde we sinne as Nouatus with his sect did dreame Christes death not onely auayleable for sins past but also if hereafter we fal but because this is the dispensation of the Gospell to set before him is about to sinne the iudgement and wrath of GOD and before him hath sinned mercie Howe 〈…〉 that is the proâ—â—â— sence which I brought Whereas he addeth this remission to haue byn in patience or long sufferance They simply vnderstand it for meeknes myldnes or gentlenes which stayed the iudgement of God neither suffered it to burst foorth to our destruction vntill at the length he receiued vs into fauour But rather it seemeth to be a secret Preoccupation or preuenting of an obiection Least any shoulde obiect that it was long ere this mercy appeared Paule sheweth it was an argument of patience 26 To shewe c. The repetition of this member is not without an Emphasis or force which repetition Paule did purposely seeke after because it was very necessary seeyng man is perswaded vnto nothing more hardly then that hee disabling him selfe in all thinges should acknowledge them to be receiued of God How the righteousnes of God which was at al tymes had effect in al ages is said to be reuealed at this time although this new demonstration be mentioned of purpose that the Iewes might open their eyes to beholde At this time he referreth that vnto the day or time when Christ was exhibited which hath been at all times And not vnworthily for the which in olde time was knowen obscurely vnder shadowes God hath manifested openly in his sonne So the comming of Christ was the time of his good pleasure and the day of saluation God verily in all ages gaue some testimony of his righteousnes But when the sonne of righteousnesse shyned it appeared farre more bright The comparing therefore of the olde and new TestameÌ„t is to be noted because then at the last was the righteousnesse of God manifestly reuealed when Christ was exhibited That he might be iust It is a definition of that righteousnes which hee said was then reuealed when Christ was giuen as in the firste Chapter he taught to be declared in the Gospel And he affirmeth it to consist of two members The righteousnes of God reuealed in the Gospel conteyneth two branches One that he is absolutely righteous in himselfe another that he communicateth the sinne vnto men The first is that God is iust not as one amongest many but as one who onely conteyneth in himselfe all the fulnesse of righteousnesse For otherwise perfect and true prayse such as is due vnto him canne not be giuen vnto him then whiles he onely obteyneth the name and honour of iust all mankynd beyng condemned of vnrighteousnes He setteth the secoÌ„d meÌ„ber in the communication of righteousnes namely whiles God doth not keepe his riches hid vp in himselfe but powreth them out vpon men Therefore the righteousnes of God appeareth in vs so farre foorth as he iustifieth vs by the faith of Christ For in vayne were Christ giuen vnto righteousnes except there followed a fruitioÌ„ of him by faith Wherby it foloweth that al men were vniust damned in themselues til a remedy was offered from heauen 27 Where then is the glorying It is excluded By what law Of workes Nay But by the law of faith 28 VVee determine therefore that a man is iustified by faith without the workes of the lawe 27 VVhere then is the glorying After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes he nowe taunteth their vanity This exclamation or acclamation to the thing alreadye declared and proued was necessary for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost he should lighten and thunder against our pride to ouerthrow it And
vndoubtedly he saith that glorying is excluded because wee can bring nothing of our owne which is worthy to be approued or commended of God If merite be the matter of glorying whether you terme it de congruo which is apt fitte or conuenient That is called merite de congruo when a man of his own good motioÌ„ proceeding naturally from him meriteth the firste grace which they call grace preuenting Merite de condigno when man being holpen by the firste grace doth make himselfe worthy of eternall life or whether you call it de condigno that is worthie whereby man recoÌ„cileth God vnto himself here thou seest they are both ouerthrowen For here he speaketh of no diminishing or moderating but Paule verily leaueth no droppe of merite Moreouer if the glorying of workes be so taken away by faith the faith cannot purely be preached but in giuing all vnto the mercie of God man must needes bee spoyled of all prayse it followeth then that wee are not holpen by any woorkes to the obteyning of righteousnesse Of woorkes How doth the Apostle here deny our merits to be excluded by the lawe seeyng before he proued our damnation out of the lawe For if the lawe make vs subiecte to death what glorie shall wee gette out of it Or rather doeth it not couer vs beeyng depriued of all glorye with shame or reproche But then hee shewed howe our sinne is layd open by the detection of the Lawe because wee are all fallen from the obseruation of it And heere hee meaneth if righteousnesse were in the lawe of woorkes our glorying were not excluded but because it is of fayth onely therefore we cannâ— chalenge nothinge to our selues for fayth receyueth all from God it bringeth nothing but a humble confession of neede or want And the Antithesis or contrarietye of fayth and woorkes is to bee noted wherein without addition woorkes are put vniuersally Therefore he neyther intreateth of ceremonies onelye nor yet of the externall shew of woorkes but comprehendeth all the merites of woorkes which can be imagined The name Lawe is giuen vnto fayth improperly but yet this darkeneth not the sence of the Apostle For his meaning is that when wee are once come vnto the rule of faith then all the glorie of woorkes is ouerthrowen as if hee shoulde saye the righteousnesse of woorkes veryly is commended in the lawe but faith hath a lawe of his owne which leaueth no righteousnesse in workes whatsoeuer they be 28 We haue determined therefore Now he gathereth the principall proposition as though it were now out of all controuersie adding also an explication For iustification by faith is made very cleere whiles woorkes are excluded by name Therefore our aduersaries at this day labour nothing more then that faith might be intangled with the merite of workes They confesse a man is iustified by faith but not by sole faith Yea in verie deede they place the power of iustification in charity howsoeuer in wordes they giue it vnto fayth But Paule in this place doeth make iustification so free that he maketh it euident howe in no sort it can stand with any merite of workes I haue shewed before why he nameth the workes of the lawe and also I haue declared those to be ridiculous whiche restrayne it vnto ceremonies Their imagination also is childish which take the works of the lawe for externall or literal workes which are done without the spirite of Christ But rather the Epitheton is as much of value as if he had called them meritorious How S. Iames saith a man is not iustified by faith onely because he hath regard vnto the roward promised in the law Whereas Iames sayeth a man is not iustified by faith onely but by works it is nothing coÌ„trary to the former sentence The reconciliation depeÌ„deth chiefly vpon the state of that argument of the which Iames intreateth in that place For in that place the question is not howe menne get vnto them righteousnesse before God but how they approue themselues to be iust For hee refuteth Hypocrites who glorie vainely in the title of faith It is therefore a grosse fallacie not to obserue how the word iustifie or iustifying is otherwise taken with Iames then with Paule as they intreate of diuers things And also the word faith most certainly appeareth to be equiuocal id est of ambiguous and doubtfull signification This twofolde ambiguity or doubtfulnesse ought is haue byn noted It may be gathered out of the text that Iames would nothing els then that a man is not made or approued iust by a dead faith excepte hee confirme his righteousnesse by woorkes Of which matter see our institutions 29 Is God the God of the Iewes only and not of the Gentiles also Yea euen of the Gentiles also 30 Seing there is but one God who shall iustifie the circumcision by faith and the vncircumcision by faith 29 Is God the God of the c. The second proposition sheweth how that righteousnesse doth no more appertayne vnto the Iewes then vnto the Gentiles And it was very necessary that should be vrged to the end place might be made for the kingdom of Christ through the whole world He doeth not therefore aske simply or precisely whither God bee the maker of the Gentiles which was knowen to be out of all controuersie but whether he would shew himselfe a Sauiour to them also or no. For after he hath matched all mankynde together and hath brought them all vnder the same condition if there be any difference amongst them it is of God and not of themselues The righteousnes of God in Christ is not tyed to one nation which haue all things like or equall amongst them So that if it be true God woulde haue all the people of the earth to be partakers of his mercy theÌ„ saluation and righteousnes which is necessary to saluation is extended vnto all Wherefore â—nder the name of God heere is an insinuation of that mutuall relation which often commeth to our sight in Scripture Iere. 30.22 I wil be your God you shal be my people For that God for a time did choose vnto himself a peculiar people that taketh not away the beginning of nature namely that all meÌ„ were made according to the image of God brought vp in this world vnto the hope of blessed eternity 30 Who iustifieth When hee saith some are iustified by faith other some of faith he seemeth to be delighted with the variety of speech in declaring the same matter that he might by the way gyrde the folly of the Iewes who imagine a difference betweene them and the Gentiles In the cause of iustification there is no difference between the Iewes and Gentiles when as in the cause of iustification there is no difference at al. For if men be made partakers of this grace by faith onely and there is one faith in them both it is childishnesse to make a variance or diuersitie where there is so great
Abraham The thinges are aboute vs are all aduersaunte to the promises of God Hee promiseth immortalitie and we are clothed with mortality and corruption He pronounceth that he accounteth vs for iust wee are couered with sinnes Hee testifieth that he is mercifull and beneuolent to vs his externall iudgementes threaten his wrath What shall we doe then With closed eyes we must passe ouer our selues and all that is ours that nothing hinder or let vs wherefore we shoulde not beleeue that God is true But he was strong This is opposed agaynst that sentence went before where it was sayd he was not weake in faith as if he shoulde haue saide through constancie and firmenesse of faith hee ouercame incredulity For none shall goe a Conquerour out of this field but he which shall borrow weapons and strength out of the word of God Wheras he addeth No greater honour to God then to subscribe his truth that he gaue glory to God therin we are to note there cā no greater honour be giuē vnto God thē whiles by faith wee subscribe his truth as agayne there is no greater contumely can be done against him then whiles the grace he offereth is refused or authoritie is taken from his worde Wherfore this is the chiefest poynt of his worship obediently to imbrace his promises true religion beginneth at faith 21 He which had promised was also able to performe Because all men acknowledge the power of God Paule seemeth to say no excellent thing of the faith of Abraham but experience teacheth there is nothinge more rare or difficulte then to giue the honour which is due to the power of God For there is no lette or hinderaunce so small or light whereby fleshe and blood imagineth not that the hand of GOD may be driuen from his worke Here vppon it commeth that in the least temptations whatsoeuer the promises of GOD slide from vs. Out of controuersie no man denyeth GOD can doe all yet as sone as any thinge is obiected which maye hinder the course of Gods promises wee throwe downe the power of God from his state Wherefore to the end it mighte obteine his righte and honoure amongst vs when we happen vpon some comparison we must needes determine thus that the power of God is no lesse sufficent to ouercome all impedimentes or hindrances then the shine of the Sunne is of force to disperse the cloudes We are wont to excuse that wee derogate nothinge from the power of God as often as we doubte of his promises namely By comparison is meant the appliyng or letting of the power of God against all his impediments because this imagination to wit that God hath promised more in his worde then hee is able to performe which were open peruersitie blasphemie against god is not the cause of doubting but that same defect which we feele in our selues But we doe not sufficiently aduaunce the power of God vnlesse we thinke the same to be greater then our weakenesse Faith therefore ought not to consider our owne imbecilitie miserie and defect but wholy to intend vpon the only power of God For if righteousnes should depend vpon our worthinsse it woulde neuer scale vnto the consideration of the power of God And this is the examination of incredulitie of the which he spake lately when wee measure the power of the Lorde by our own foote Neither doth faith so imagine God to bee able to doe whatsoeuer he will that in the mean while it leaueth him sitting idlely but rather doth place his power in continuall action And specially it applieth the same power vnto the effect of his woorde that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth I maruaile why the relatiue masculine did please Erasmus for although the sense be not thereby altered yet had I rather come neere vnto the Greeke wordes of Paule I knowe the verbe is passiue but the asperitie was to bee mollified by a little digression 22 Therefore was it imputed Heere nowe appeareth more cleerely why and howe faithe broughte righteousnesse to Abraham namely because hee leaning to the worde of God did not refuse the promised grace And this relation betweene faith and the worde is diligently to bee reteined Faith bringeth vs no more thē it hath receiued from the worde and committed to memorie For faith can bring vs no more then hee hath receiued from the worde Wherefore hee is not straightwayes righteous who being indued with a generall and confused knowledge graunteth God is true except hee rest in the promise of grace 23 Nowe it was not written for him onely that it was imputed to him for righteousnesse 24 But also for vs to whom it shall be imputed for righteousnesse which beleeue in him that raised vp Iesus our Lord from the dead 25 Who was deliuered to death for our sinnes and is risen againe for our iustification 23 Nowe it was not written Because a proofe taken from an example as wee haue admonished aboue is not alway firme least that shoulde come into question Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse which indifferently apperteineth vnto all In this place we are admonished of making our profite of examples in the scriptures The Heathen haue truely called an historie the mistres of life but as it commeth from them no man can safely profite in it the scripture only doeth by right challenge that preheminence For first it prescribeth generall rules whereunto we may bring euery historie for tryall that it may serue to our profite Secondly it clearely discerneth what deedes are to be followed and what are to be eschewed And as for doctrine wherein it is chiefly conuersant it hath that peculier to it selfe as namely it sheweth the prouidence of the Lord his iustice and goodnesse towards his and his iudgementes towards the reprobate That therefore which is said of Abraham Paule denieth it to haue been written for his cause onely For it is not a thing which perteineth to the speciall calling of some one and certaine person but the maner of obteining righteousnesse is described which is one and perpetuall amongest all and this description is made in him that is the father of all the faithful vpon whom the eyes of all ought to intende Wherefore if we will handle the sacred histories purely and godly How wee ought to be occupied in the scripture wee muste remember they are so to bee handeled that we may reape thence the fruite of sounde doctrine And partly they instruct vs to frame our liues partly to confirme our faith partly to stirre vp the feare of the Lord. For the framing of our liues the imitatiō of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his
Fathers who had obteined righteousnes before this death For they had that benefite from his death that was to come 7 For the iuste Reason forced me to sett downe this particle gar id est For rather affirmatiuely or by the waye of declaration then causatiuely This is the meaning of the sentence it is a very rare thing amongst men that any shoulde die for a iust man although that may nowe and then happen But let vs grannt that No such example of loue any where to bee found as was in Christ who died for the vngodly and his enemies yet can no man bee founde that will die for a wicked man That did Christ So it is an amplification taken from a comparison because no suche example of loue is extant amongst men as Christ shewed towardes vs. 8 And God confirmeth Seeing this verbe sunist esi is of a doubtfull signification it is more fitte in this place to bee taken for to confirme For the purpose of the Apostle is not to incitate vs vnto thankefulnesse but to establish the confidence and affiance of consciences Hee confirmeth That is he declareth his sure most constant loue towards vs in that for the vngodly sake he spared not Christ his sonne For herein his loue appeared that not being prouoked by loue of his owne free will he first loued vs as Iohn saith They are here called sinners as in many other places who are altogether corrupted and addicted to sinne as Iohn saith Iohn 3.16 God heareth not sinners That is such as are desperately Iohn 9.31 and wholly giuen to wickednes A woman that was a sinner that is of an vnhonest life And that appeareth better by the Antithesis whiche straightwayes followeth beyng iustified by his blood For seeyng hee opposeth these two betweene themselues Luke 7.37 and faythe they are iustified who are deliuered from the guiltinesse of sinne it is a consequent they are sinners who for their euill wookes are condemned The summe is if Christe by his death hath purchased righteousnesse vnto sinners Christ is no lesse able nor willing to defēd then he was to redeeme much more shall hee defend them beyng now iustified from destruction And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine For it were not enough that saluation was once purchased for vs except Christe did conserue the same safe and firme vnto the ende And that is it the Apostle goeth about nowe namely that it is not to be feared least Christ should breake of the course of his grace in the middle rase For since he hath reconciled vs to the father such is our condition that hee will shewe foorth his fauour more effectually towardes vs and dayly increase the same 10 For if when wee were enemies wee were reconciled to God by the death of his sonne much more being reconciled shall wee be saued by his life This is an exposition of the former sentence with an amplification taken frome the comparison of life and death Wee were enemies quoth hee when Christe tooke vpon him the mediation to reconcile the father Nowe we are friendes through his reconciliation if that coulde bee brought to passe by his death his life shall be of greater power and more effectuall So then we haue notable testimonies which may cōfirme the confidence of saluation in our heartes His meaning is wee were reconciled to GOD by the death of Christe because it was the sacrifice of reconciliation whereby GOD was reconciled to the worlde as I haue declared in the fourth Chapter But here the Apostle seemeth to be contrary vnto himselfe For if the death of Christ were the pledge of the loue of God towards vs Obiection It followeth that euen then we were acceptable to him Answeare but now he saith we were enimies I aunsweare because God hateth sinne we also are odious vnto him as we are sinners but as in his secret counsayle he electeth vs into the body of Christ he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs vntill we perceiue it by faith Therefore in respect of our selues we are alway enimies vntil the death of Christ come betweene to reconcile God And this difference of a twofold respect is to be noted For otherwise we know not the free mercy of God then if we be perswaded that he spared not his onely begotten sonne because he loued vs at suche time as there was enmitie betweene him and vs Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe except this be vnto vs the beginning of our reconciliation with God that wee being perswaded the satisfaction being perfourmed hee is nowe fauourable to vs who before was iustly angrie with vs. So when acceptation into grace is ascribed to the death of Christe the meaning is that then the guiltinesse is taken away whereunto wee are otherwise subiect 11 And not this onely but also wee reioyce in God through our Lorde Iesus Christe by whome we are nowe reconciled 11 And not this onely Nowe he scaleth vnto the highest steppe of reioycing For whiles wee glory that God is ours what so euer good thinge may eyther bee imagined or wished doeth followe and flowe out of this fountayne For God is not onely the chiefest of all good thinges but he conteineth the summe and euery part in him selfe God in whom all good things are included is made ours by faith and hee is made ours by Christ Hither then doe wee come by the benefite of fayth that nothing bee wanting vnto vs touching felicitie And it is not without cause hee so often repeateth reconciliation First that wee might learne to fixe our eyes vpon the death of Christ as often as wee speake of our saluation Secondly that we may knowe that our confidence is no where t is to be reposed then in the forgiuenesse of sinnes 12 Wherefore as by one man sinne entered into the world and by sinne death and so death went ouer all men in as much as all haue sinned 13 For vnto the lawe sinne was in the world but sinne is not imputed while there is no lawe 14 But death raigned from Adam vnto Moses euen ouer them that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come 12 Wherefore as Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes For if Christ came therefore that he might deliuer vs from that calamitie into the which Adam fell and did precipitate all his posteritie with him we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam although all thinges are not a like on both partes Therefore Paul addeth a correction which shall be seene in his place and wee also if there be any diuersitie shall note it It is a vice in writing when that
said not to haue sinned after the similitude of Adam because they had not as he had the will of God reueiled by a certan oracle For God had forbidden Adam to touch the fruite of knowledge of good and euill but to these he gaue no cōmandement besydes the witnes of their conscience The meaninge then of the Apostle is secretly to insinuate that through this diuersitie betwene Adam and his posteritie it commeth not to passe that they are exempted frome condemnation In the meane while vnder the vniuersall catalogue infantes also are comprehended Who is the figure of him that was to come This sentence is put instead of the other member For wee see one onely parte of the comparison expressed the other being by that vice in writing called anacoluthon that is a non sequele or consequent omitted A man may therefore take it as though it were written thus as by one man sinne entered into the whole worlde and by sinne death so by one man cōmeth righteousnes by righteousnes life And where as he saith Adā was a figure of Christ Howe Adam is a figure of Christ it is no marueile for euen in things most contrary there appereth alway some similitud because therfore as throgh the sin of Adā we are al lost so by the righteousnes of christ we are restored very aptly hath he called Adā a tipe of christ And note the Adā is not called a figure of sinne nor Christ of righteousnes as though they went only before vs by their example but that one is compared with the other least thou fall fouly with Origen and that into a pernicious errour For he disputeth Philosophically and prophanely of the corruptions of mankinde and doth not onely extenuate the grace of Christ but in a maner doth wholly destroy it Whereby Erasmus is by so much the lesse excusable who taketh so great paynes to excuse so grosse a dotage 15 But not as the offence so also the gift for if through the offence of one many be dead much more the grace of God gift of God in grace which is by one man Iesus Christ hath abounded vnto many 15 But not as the offence Nowe followe corrections of the late comparison wherein notwithstanding the Apostle doeth not curiously discusse whatsoeuer dissimilitude there is betweene Christ and Adam but hee doeth occurre those errours whereinto men might otherwise easily fall And that is wanting to the exposition wee will adde For albeit hee oftentimes maketh mention of the difference yet maketh hee mention thereof no where but there is a defecte or at the least some eclipse whiche verily are faultes in speeche yet such as are not preiudiciall to the maiestie of the celestiall wisedome is deliuered vnto vs by the Apostle But rather it is brought to passe by the singuler prouidence of God that vnder a base stile these high mysteries should be deliuered vnto vs that our fayth might not depende vppon the power of humane eloquence but vppon the onely efficacie of the spirite And hee doeth not heere as yet precisely vnfoulde that maner of correction but simply hee teacheth there is a greater measure of grace purchased by Christ then of condemnation contracted by the first man Whereas some thinke the Apostle disputeth or frameth an argument here I know not whither all will approue of it or no. In deed it might that not vnaptly be inferred if the fall of Adam were of such force to the destructiō of many much more effectuall is the grace of God to the benefit of many seeing it is graunted that Christ is of far greater power to saue then Adam to destroy But because they can not be refuted if any will take it wtout an illation or conclusion for me they shall chuse whither sentence they wil. Albeit that which next foloweth cānot be coūted an illation or conclusion yet is it of the same nature Whereby it is like that Paul doth simply correct or by exceptiō moderate the which he said of the similitud of Christ Adā And note that here mo are not compared with many for the questiō is not of the multitud of men but he resoneth thus seeing the sin of Adā did destroy many the righteousnes of Christ hath no lesse power to saue many Where as he saith we perished by the offēce of one vnderstād it thus because corruptiō is descēded frō him to vs. For we do not so perish thorowe his fault as though we were wtout fault our selues Howe wee are said to perishe through the fall of Adam but because his sin is the cause of our sin Paul ascribeth our destructiō to him I cal that our sin is graffed in vs wherewith we are borne The grace of God and the gift of God in grace Trace properly is opposed against offence What is ment by grace what by the gift of grace the gift which proceedeth frō grace against death Therfore grace signifieth the mere goodnes of God or his free loue whereof he gaue a testimony in Christ that he might helpe our miserie And the gift is the fruit of mercie which hath come vnto vs namely reconciliation whereby we haue obteined life health righteousnes newnes of life whatsoeuer is like Whereby we see how sottishly the scholemen define grace whiles they wil haue it to be nothing els thē a quality infused into the harts of mē For grace properly is in God the effect of grace is in vs. And he saith the same grace was of one man Christ because the father hath made him the fountaine of whose fulnes all men must draw And so he teacheth there can not one droppe be found out of Christ neither is there any other remedy of our pouertie then that he powre into vs of his abundance 16 And not as by one which had sinned so the gift For iudgement came of one offence to condemnation but the gift is of many offences to iustification 16 This is a speciall reason of the correction that by one offence the guiltines was of force to the condemnation of vs al but grace or rather the free gift is effectual to iustification from many offences For it is a declaration of the last sentence because as yet he had not expressed howe or in what part Christ excelled Adam This difference being put downe it is apparant that they haue thought wickedly who haue taught that we recouer nothing els in Christ but that we should be deliuered from originall sin or corruption drawen from Adam What bee those many offences are done away by the benefit of Christ Adde that those same many offences from the which he testifieth wee are purged through the benefite of Christ are not onely to be vnderstood of those which euery one hath committed before baptisme but also of those by the which the godly do dayly draw guiltines vpon them and to the condemnation whereof they shoulde worthily be subiect except this grace did
helpe forthwith Iudgement for tract iustice Gifte signifieth free pardon When to iudgement he opposeth gift the first signifieth rigor as the other signifieth free pardon For of seueritie or rigour commeth condemnation of pardon cōmeth absolution Or which is all one if God deale with vs according to iustice we are all vndone but hee iustifieth vs freely in Christ 17 For if through the offence of one death hath rained by one much more shal they which haue receiued the abūdāce of grace and gyfte of righteousnes raigne in life by Iesus Christ 17 For if through the offence of one Againe hee addeth a generall correction wherein he persisteth the rather because his purpose is not to prosecute euery part but to set down the speciall summe of the matter Before he said the power of grace had ouermatched the power of sinne Hereby he comforteth confirmeth the faithful withall he prouoketh exhorteth thē to reuerence the bountifulnes of God For this is the meaning of so studious a repetitiō that the grace of God might be cōmended according to the dignitie therof that men might be drawen frō trust in thēselues vnto Christ that we hauing obteined his grace might inioy full assurance whence at length springeth thankfulnes The sum is because Christ excelleth Adam the righteousnes of Christ ouercōmeth the sin of Adā the curse of Adā is ouerthrowen by the grace of Christ◠the death came of Adam is swallowed vp of the life is come of Christ But yet euen the members of this comparison do not answere one another For he shoulde haue said the benefit of life raigneth florisheth more by the abundance of grace in steed thereof he saith the faithfull shall raigne which is as much in value because the kingdome of the faithfull is in life also the kingdome of life is in the faithful A twofold difference betweene Christ Adam Furthermore it is necessarie to note here two differences betweene Christ and Adam which the Apostle hath not therfore omitted as though he thought them meet to be neglected but because concerning the present argument it was no matter to reckon them The first is that through the sinne of Adam we are not condemned by sole imputation as though the punishment of anothers faulte were exacted vppon vs but therefore susteyne wee the punishment of his sinne because wee are also guiltie of his crime Namely in as muche as our nature beeing corrupted in him is holden guiltie of iniquitie before GOD. But by the righteousnesse of Christe wee are restored in another sorte vnto saluation For it is not therefore imputed vnto vs as though it were within vs but because wee possesse Christ himself with all his graces giuen vnto vs by the bountifulnes of the father Therefore the gifte of righteousnes signifieth not a qualitie where with God indueth vs as some haue very wickedly expounded but the free imputation of righteousnes For the Apostle declareth what he ment by the word grace The second difference is that the benefite of Christe hath not redounded vnto all men as Adam hath plonged al his progenie in condēnation And the reason is at hand for seeing this malediction or curse with wee draw from Adam is deriued vnto vs by nature it is no maruayle though it comprehend the whole masse But veryly that we may come into participation of the grace of Christ wee must be graffed into him by faith Therefore to obtayne the miserable inheritaunce of sinne it is inough to be a man for it abideth in flesh and blood But to obtaine the righteousnes of Christ thou must needs be a faithfull man because that by faith his felowship is obtayned It is cōmunicated to infantes by a speciall maner for they haue the priuiledge of adoption in the couenant whereby they passe into the societie of Christ I speake of the children of the godly vnto whom the promise of grace is directed for others are not exempted from the common estate 18 Therefore as by the offence of one condemnatiō came vpon all men so by the iustification of one iustification of life is come vpon all men 18 This is an imperfect speech which may be made perfect if the words condemnation and iustification be read in the nominatiue case as sure they must bee resolued if you will haue the sence perfect And it is the generall conclusion of that comparisō which went before For now hauing omitted the mention of the interposed correction he knitteth vp that similitude as by the offence of one we are made sinners so the righteousnes of Christ is effectual to iustifie vs although he putteth not dikaiosunen That is the righteousnes of Christ but dikaioma that is the iustification of Christ that he might admonish how Christ is not iust priuately to himselfe but that righteousnes wherewithall hee was indewed doeth extende further How the righteousnesse of christ is common to al namely that bee might inriche the faithfull with the gift bestowed vpon him He maketh it a grace common to all because it is offered to all not that all men are partakers of it indeede For albeit Christe suffered for the sinnes of the whole worlde and bee indifferently through the goodnesse of God offered vnto all yet all doe not receiue him And those two wordes which hee vsed of late may be repeated in this sense as by the iudgement of God it came to passe that the sinne of one shoulde redownd to the condemnation of many so shal grace be effectual to the iustificatiō of many Iustificatiō of life in my iudgement is taken for absolution whiche restoreth life vnto vs as though hee called it a quickening iustification For thence commeth the hope of saluation if God bee mercifull vnto vs and of necessitie wee muste be iuste that wee may bee acceptable to him Therefore life commeth of iustification 19 For as by the disobedience of one man many were made sinners so by the obedience of one shall many bee made iuste This is no superfluous speeche but a necessary declaration of the former sentence For it sheweth that we are so guiltie by the offence of one man that we are not innocent Hee said before we were damned but least any man should attribute vnto himselfe innocencie he woulde also adde that euery one is condemned because he is a sinner Moreouer when hee saith wee are iustified by the obedience of Christe heereby wee gather Christe in that hee satisfied the father to haue purchased righteousnesse for vs. Righteousnes is a qualitie in Christ and is made ours by imputation Whereupon it followeth the qualitie of righteousnesse is in Christe but that is imputed vnto vs whiche is proper to him And also hee openeth what kinde of righteousnesse the righteousnesse of Christe is when hee calleth it obedience where let vs note I pray you what we must bring into the sight of God if we wil be iustified by workes namely obedience of the lawe not such as is
if it be true that the grace of God doth help vs so much the more bountifully and largely as we haue beene ouerwhelmed with a greater weight of sinne there is nothing more expedient for vs then that wee being drowned in the depth of sinne shoulde oftentimes by newe offences prouoke the wrath of God Obiection For so at length we shall feele greater plentie of grace then the which nothing is more to be wished for As for the maner of refutation we shall see it afterwarde 2 God forbid Some think that the Apostle doeth onely by the way of a sharpe correction reprehende so vnreasonable a madnesse but by other places it doth appeare howe familier an answere this is with him yea in much disputation or many arguments as here also he wil shortly with great diligence refute the obiected obloquie yet first by this particle of one detesting he doth reiect it that he might admonishe the readers there is nothing more vnlike then that the grace of Christe the repayrer of our righteousnesse shoulde nourishe our vices The grace of Christ abolisheth sinne and therefore doth not nourish it Whiche are dead to sinne This is an argumen taken from the contrary For it is certaine that he which sinneth liueth to sinne but we are dead to sinne by the grace of Christ therefore is it false that that shoulde nourishe sinne which doth abolish it For thus the case standeth the faythfull are neuer reconciled vnto God without the gift of sanctification yea to this ende are wee iustified that after warde we might worship God in holinesse of life For Christe doth not otherwise washe vs with his blood and by his satisfaction reconcile God vnto vs then whiles hee maketh vs partakers of his spirite which reneweth vs into an holy lyfe It were therefore too preposterous an inuersion of the worke of God if by occasion of that grace which is offered vs in Christe sinne shoulde gather any strength For the medicine is not the nourishour of that it extinguisheth Finally we must remēber that I touched of late namely that Paule doth not here say what God doth finde vs to bee whiles he calleth vs into the societie of his sonne but what wee shoulde bee after he hath had mercy vpon vs and hath adopted vs freely For by a verbe of the future tēse he sheweth what manner of chaunge should followe righteousnesse 3. Know ye not that all wee which haue beene baptised into Iesus Christ haue beene baptised into his death 4 Wee are buried then with hym by baptisme into his death that like as Chirste was raised vppe from the dead by the glory of the father so wee also should walke in newnesse of life 3 Know ye not He proueth the former sentence namely that Christ killeth sin in his by the effect of baptisme wherby we are incorporated into his faith For it is out of questiō that wee put on Christe in baptisme Then do we truly grow vp into the body of christ when his deathe bringeth foorthe fruit in vs. and with this condition are we baptised that we shoulde be one with him Now Paule taketh another principle namely that we do then indeede grow vp into the body of Christ when his death bringeth foorth his fruite in vs. Yea he teacheth that this participation of death is principally to be respected in baptisme For not onely purgation but also mortification and the dying of the old man is proposed there whereby it is manifest after we are receiued into the grace of Christ the efficacie of his death appeareth straight wayes Finally what this societie with the death of Christe auaileth it followeth straightwayes 4 Being buried then with him Now he beginneth to shew although he doe not plainely declare whereunto it apperteineth that we are baptized into the death of Christ namely that we being dead vnto our selues might become new men For from the participation of his death he passeth conueniently vnto the participation of life because these two hang together by an inseparable connexion Mortificatiō newnes of life go together namely the old man to bee abolished by the death of Christ that his resurrection might restore righteousnes and make vs new creatures And surely seeing Christ is giuen vs vnto life to what end shold we die with him except we might rise againe vnto a better life And therfore to no other ende hath he flaine that is mortal in vs but that he might truly quicken vs. Furthermore let vs note that the Apostle doth not simply heere exhort vs to imitate Christ as if he said the death of Christ is in steed of an example which all Christians ought to follow For he surely goeth higher deliuering doctrine out of the which afterward he draweth exhortatiō as it is easie And this is the doctrin that the death of Christe is effectuall to extinguish and banish the prauitie of the flesh and his resurrection to raise vp the newnes of a better nature and that by baptisme we are receiued into the participation of this grace This foundation being laide a man may very aptly exhort Christians that they striue to aunswere their calling Moreouer it forceth not that this vertue doeth not appeare in all those are baptized For Paule after his manner because he speaketh vnto the faythful conioyneth the substance effect with the external signe For we know that by their faith is established ratified whatsoeuer the Lord offereth by the visible pledge To be briefe he teacheth what is the veritie of baptisme rightly receiued So to the Galathians he testifieth Gal. 3.27 When the sacraments are effectuall pledges and when the◠be but bare signes that all they whosoeuer are baptised in Christ haue put on Christe For so a man must say so long as the institution of the Lord and the faith of the godly agree together For we neuer haue bare and idle signes but when our vnthankfulnes and wickednes hindereth the working of Gods bountifulnes By the glory of the father That is through his notable power whereby hee hath declared himselfe truely glorious and hath as it were manifested the greatnes of his glory So oftentimes in scripture is the power of God which hath shewed it selfe in the resurrection of Christ set foorth by some excellent title and not without cause for it is grealy materiall that by such expresse mention of the incomparable power of God not onely the faith of the last resurrection which far exceedeth the capacity of flesh but also other fruits which we receiue by the resurrection of Christ shold be highly extolled with vs. 5 For if we be graffed into the similitude of his death euē so also shall we be partakers of his resurrection 6 Knowing this that our olde man is crucified together with him that the body of sin might be destroyed that wee should not serue sinne any more 5 For if wee be graffed By plainer wordes hee prooueth the argument which he hath put
downe before For the similitude he bringeth in taketh away al ambiguitie because grafting doth not onely note the conformitie of example but a secret coniunction whereby wee growe vppe together with him so that hee quickening vs with his spirite powreth his vertue into vs. Therefore as a graft hath the condition of life and deathe common together with the tree in the which it is grafted so it is reason wee shoulde no lesse bee partakers of the life then of the death of Christe For if wee bee grafted into the similitude of the death of Christe and that is not without his resurrection then no more shal our death be without a resurrection But the wordes may haue a two folde exposition either that wee are grafted in Christ into the similitude of his death or simply we are grafted into his similitude The first acception would require the greek Datiue homoiomati that is to the similitud to be referred to the shewing of the maner And I denie not but that hath a fuller sense yet because the other agreeth better to the simplicitie of the worde I haue thought good to preferre it Albeit it is but a small matter seeing both come to one sense Phil. 2.7 Chrysostome thinketh Paule said the similitude of death for death as in another place How wee are grafted into the similitude of the death of Christ beeing made in the similitude of men But me thinke I see some greater Emphasis in this worde For besides that it auaileth to inferre the resurrection it seemeth to tende vnto this not that wee shoulde die like Christe by a naturall death but that wee haue this congruencie with his death that as he dyed in the fleshe which hee receiued of vs so wee shoulde die in our selues that wee may liue in him Then is it not the same death but the like for the resemblance or proportion betweene the death of this present life and spiritual renouation is to bee noted Graffed This worde is very significantâ— for it declareth plainely that the Apostle doth not exhort onely but rather deliuereth the doctrine of the benefite of Christe For he requireth not any thinge of vs which is to be done by our studie or industrie Wherein the similitude of grafting holdeth not but he preacheth that grafting which is done by the hand of God Neither is it conuenient a man shold goe about to apply the metephor or coÌ„parisoÌ„ to euery part For betwene the graftinge of trees and this oure spirituall graftinge there will straightwayes appeare a diuersitie for in that the graft dothe drawe his nourishment from the roote but yet reteineth his naturall propertie of bearing fruite but in this insertion or grafting of ours wee doe not onely drawe the iuice and strength of life from Christe but also wee passe from our nature into his Howbeit the mynde of the Apostle is to note nothing els then that efficacie of the death of Christe which sheweth it selfe in the mortification of our fleshe and that of his resurrection to renew in vs a better nature of the spirit 6 That our olde man It is called the olde man as the old testament is so called in respect of the new For it beginneth to be olde when our regeneration being begunne How it is called the old man it is by litle and litle destroyed and he meaneth the whole nature which we bring out of our mothers wombe which is so vncapable of the kingdom of God tâ—â— must needs perish so farre foorth as we may be restored into 〈◊〉 life He saith this old man is fastened to the crosse of Christ because through his vertue it is slayne And he hath precisely alluded vnto the Crosse that he might expressely shew How the old maÌ„ is crucified how we haue not mortification else where then by the participation of his death For I doe not agree vnto them who vnderstand that he said rather crucified then dead because it liueth yet and floorisheth on some part That is verily a true saying yet it agreeth but litle with the present place The body of sinne What is meant by the body of sin which he addeth a litle after signifieth not the flesh and bones but the masse of sinne and corruption For manne beeing lefte to his owne nature is a masse contracted of sinne Hee noteth the end of this abolishing when he saith That wee shoulde not serue sinne any more Whereby it followeth that so long as we are the sonnes of Adam and nothing els but men we are so subiect vnto sinne that wee canne doe nothing els but sinne but beyng grafted into Christ we are deliuered from this miserable necessitye not that by and by we cease altogether to sinne but that at lengthe wee become Victorers in the fight 7 For hee that is dead is iustified from sinne 8 For if so that we be dead with Christ wee beleeue that wee shall also liue him 9 Knowing that Christe beeyng raysed from the dead dyeth no more death hath no more power ouer him 10 For in that he dyed he died to sinne once but in that he liueth he liueth vnto God 11 So yee also esteeme your selues dead verily vnto sinne but liuing vnto God in Christ Iesus our Lord. 7. For he that is dead This is an argument taken from the property or effect of death For if death put downe all the actions of life we which are dead must needes cease from the actions of that life which actions it exercised whiles the same life coÌ„tinued For iustified vnderstand freed and deliuerâ—â—â—â—om seruitude or bondage For as he is loosed from the bâ—â—â— of accusation who is freed from the sentence of the Iudge so death loosing vs from this life doth free vs from all the actions therof Furthermore albeit there is no where amongest men suche an example extaunt yet there is no cause why thou shouldest thinke this that is sayde here eyther to be a vayne imagination or shouldest despayre because thou findest not thy selfe in the number of those who haue vtterly crucified the flesh For this worke of God is not perfected the same day it is begun in vs but it increaseth by little and little by daily increments as by degrees is brought to perfection The fruite of our communicatioÌ„ with the death of Christ is that the fleshe with his concupiscences be mortified To be briefe then take it thus if thou art a Christian there must appeare in thee the signe of thy communication with the death of Christ whose fruite is that the flesh be crucified with all his concupiscences Howbeit thou mayest not therefore counte this communication as none because as yet thou doest feele some reliques of the fleshe to liue in thee but thou art continually to studie for the augmentation thereof vntill thou arte come vnto the marke For it is well if our fleshe be continually mortified and we haue profited wel when the flesh beyng subdued hath yeelded to the
holye spirite There is another communication of the death of Christ whereof as the Apostle speaketh often els where so to the Cor. namely 2. Cor. 4. the bearing of the crosse after which followeth the participation of eternall life 8. For if we bee dead This he repeateth to no other end then that he might adde a declaration which followeth afterwarde that Christ beyng once raysed from the dead dyeth no more Whereby hee teacheth that this newnesse of life must be folowed after of Christians their whole life For if they ought to represent in themselues by the mortification of the fleshe the image of Christ and life of the spirite How mortification must be once for all that must be done once for all but this must continue still Not as though the fleshe were mortified in vs in a moment as we said of late but because wee must not reuolt or goe backe in mortifiyng the fleshe For if wee turne backe vnto our filthines we deny Christ of whom we cannot be partakers but by newnes of life euen as he leadeth a life incorruptible 9 Death hath no more power ouer him Hee seemeth to insinuate that death did once conquere or rule ouer Christe And verily when hee gaue himselfe to death for vs hee did in a sort subiect him selfe vnto the power of death yet with that condition that it was impossible for him to bee holden bounde with the sorowes of it to be ouercome or swallowed vp of it Therefore in yeelding vnto the power of death for a moment Christ for a while yeelded vnto death he swallowed vp death for euer Albeit in speaking more simplye the power of death is referred vnto the voluntary condition of death to whom resurrection hath set an ende The meaning is Christ who nowe quickeneth the faithfull with his spirite or inspireth life into them by his secrete power from heauen was exempted from the power of death when he rose agayne that he might deliuer all his from the same 10 He dyed to sinne once Whereas he said that we after the example of Christ are loosed for euer from the yoke of death now he applyeth it vnto his purpose namely that we are no longer subiect vnto the tyranny of sinne and that he declareth by the finall cause of the death of Christ in as much as hee dyed that he might extinguishe sinne Furthermore in the phrase of speech is to bee noted what is proper vnto Christ For he saith not hee is dead vnto sinne that he might cease to sinne like as it must be sayd if the talke be of vs but because hee dyed for sinne that offering himselfe the price of our redemption hee might bring the power and authoritie of sinne vnto naught And he saith that he dyed once not onely because eternall redemption beeyng purchased by his only one sacrifice purgation of sinne being made by his blood he hath sanctified the faithfull for euer but also that we might be aunswearable by a mutuall resemblance or similitude For albeit death spirituall hath his continuall proceedinges in vs yet are we properly saide to die once whiles Christ by his blood reconciling vs to the father Heb. 10.14 doth also by the vertue of his spirite regenerate vs. In that he liueth Whither you expound it with God or in God all commeth to one sence For his meaning is he now liueth a life subiect to no mortalitie in the immortall incorruptible kingdome of God The figure of Christ his celestiall life ought to appeare in the regeneration of the godly the figure whereof ought to appeare in the regeneration of the godly Here we are to keepe in minde the word similitude For hee saith not we shall liue in heauen as Christ liueth there but he maketh that new life which by regeneration we leade in earth conformable to his celestiall life And whereas he saith we must die to sinne after his example it is not so that it may be called the same death For we dye to sinne when sinne dieth in vs but it is otherwise in Christe who by dying did put sinne to flight Nowe verily whereas he saide before we beleeue there is a life shal bee common vnto vs by the worde beleeue hee sufficiently sheweth that he speaketh of the grace of Christ For if he had onely admonished vs of our duetie hee shoulde haue saide thus seeing wee are dead with Christ we must likewise liue with him And this worde beleeue noteth that the doctrine of faith is handled here which is grounded vpon the promises as though it were said Christians ought to resolue themselues that through the benefite of Christ they are so dead according to the flesh that the same Christ may cōtinue in thē newnesse of life vnto the ende The future tense in the verbe liue doth not apperteyne vnto the last resurrection but simply noteth the perpetuall course of a new life so long as we liue in this world 11 Euen so you esteeme your selues c. Now is added that definition of the analogie How we may dye euen whiles we liue which I touched For whereas he saide that Christ died once for sinne and liueth for euer vnto God applying both vnto vs he nowe admonisheth howe wee may dye in liuing namely when we renounce sinne But withall he omitteth not that parte namely when wee haue once imbraced the grace of Christ by faith although the mortification of the flesh be but begun in vs yet in this same is the life of sinne extinguished that in steed therof spiritual newnesse which is heauenly might dure for euer For except Christ did kil sinne in vs once euen vnto the end his grace should not be firme and stable the meaning therefore of the words is esteeme the case is thus with you as Christ died once that he might slea sinn so you must die once that ye may cease to sinne hereafter yea you must daily proceed in that mortification which is begun in you vntil sin be vtterly extinguished As christ was raysed vnto an incorruptible life so ye must be regenerat by the grace of God that ye may lead your whole life in holines righteousnes seeing this vertue of the holy spirit wherby ye are renued is eternal shal florish for euer I had rather keepe the words of Paule in Christ Iesus then with Erasmus to translate it by Christ for so the grafting is better expressed which maketh vs one with Christ 12 Let not sinne therefore raigne in our mortal bodye that ye might obeye it in the lustes thereof 13 And giue not your members weapons of vnrighteousnesse vnto sinne but giue your selues to God as liuinge from the dead and your members weapons of righteousnes vnto God 12 Let not sinne therefore raigne Nowe he beginneth an exhortation which voluntarily ariseth out of the doctrine which he deliuered of our communication with Christ albeit sinne abideth in vs yet is it absurd that it shoulde bee of
power to raigne in vs for the vertue of sanctification ought to haue the superioritie ouer it that our life might testifie we are indeed the members of Christ Of late I admonished that this worde bodie is not to be taken for the flesh skinne and bones By body is meant the whole corrupted masse of man but if I may say so for the whole masse of man And that may be gathered more certainly out of this present place because another member which hee will adde straight wayes concerning the partes of the bodie is also extended vnto the soule And so Paule meaneth euen grosely the earthly man For the corruption of our nature causeth that we shew forth nothing worthy of our originall So God also whiles he complaineth that man is become fleshe or carnall as the bruite beastes leaueth nothing vnto him but that is earthly Gen. 6.3 Hereunto apperteineth that saying of Christ That which is borne of flesh is flesh Ioh. 3.6 For if any obiect that there is another consideration of the soule the aunsweare is at hande namely as wee are nowe degenerate our soules are so fastened to the earth and so addicted to our bodies that they are fallen from their dignitye or excellencie Furthermore the nature of man is called corporall because he being depriued of celestiall grace is onely a certayne deceiueable shadow or image And adde that this bodie is called mortall of Paule by contempt that he might teache howe the whole nature of man inclineth vnto death and destruction Nowe verily he calleth sinne that firste corruption abyding in our soules which draweth vs to sinne whence properly all euill deedes and abhominations flowe Betweene that and vs he putteth concupiscences in the middest that that might be in steed of a king concupiscences as statutes and commaundements 13 Giue not your members When sinne hath once gotten the dominion in our soule all our members are straight wayes giuen ouer into his obsequie or obedience Wherefore he describeth here the kingdome of sinne by the sequeles that hee might declare the better what we must doe if we will shake off his yoke And he borroweth his similitude from warfare whiles he calleth our members weapons like as if he saide as a souldier hath alwayes weapons in a readinesse to vse them as often as he shal be commaunded by his captaine and neuer vseth them but at his appointment so Christians ought to esteeme all their members to be weapons of the spirituall warfare We are the souldiers of Christ ought to haue nothing to doe with the campes of sinne If therefore they abuse any member of theirs vnto wickednesse they are woorthy to be blamed But by the othe of warfare they haue bound themselues to God and Christ by which othe they are tyed They ought therefore to haue nothing to doe with the campes of sinne They may see here by what right they can pretend the name of Christian whose whole members beeing as it were the brothell houses of Sathan are ready to commit all filthinesse On the contrarie nowe he biddeth vs giue our selues wholly to God namely that we restrayning our minde and heart from all wandering whereunto the lustes of the fleshe drawe vs might intende vppon the will of God onelie might be ready to receiue his commaundementes and prepared to obey his precepts that our members also might be destinated and consecrated to his pleasure that al the powers of our soule and body might fauour nothing but his glorie And the reason is added because it is not in vayne that the former life being done away the Lord hath created vs to a new after which actions deeds ought to follow 14 For sinne shal not haue dominion ouer you For you are not vnder the law but vnder grace 15 What then Shal we sinne because we are not vnder the law but vnder grace God forbid 16 Know ye not that to whom ye haue giuen your selues seruauntes to obey his seruantes yee are whom yee doe obey whether it be of sinne vnto death or of obedience vnto righteousnesse 17 But thankes be to God that yee were the seruantes of sinne but ye haue obeyed from the heart the type of doctrine whereinto ye haue beene brought 18 And being freed from sinne ye are made the seruants of righteousnesse 14 For sinne shall not haue dominion It is not necessary to abide long in reciting and refuting those expositions which haue none or but litle shew of truth There is one which may more probably be suffered then the rest namely whiche taketh this worde vnder the lawe For to be subiect vnto the letter of the lawe which doth not renewe the mynde as againe to be vnder grace is as much as by the spirite of grace to bee freed frō euill concupiscēces But that exposition is not simply allowed of mee For if we take that sence whereunto shall that interogation tende which followeth straight wayes Shall wee sinne because wee are not vnder the lawe The Apostle woulde neuer haue subiected suche a question excepte bee had meant that we are freed from the rigour of the lawe that God might no more deale with vs according to extreeme iustice wherefore there is no doubt but his meaning is to shewe heere some deliueraunce from the bondage of the lawe of the Lorde But all contention layde aparte I will briefly declare what I thinke And first heere seemeth vnto mee to bee a consolation wherewith the faithfull are confirmed that they faynte not in the studie of holines through the feeling of their weakenesse Hee did exhort them that they shoulde apply all their powers vnto the obedience of righteousnesse But so long as they carrie about the relikes of the flesh they muste needes halte somewhat Therefore least they being ouercome with the knowledge of their infirmitie shoulde dispayre he preuenteth this in time comforting them in this that their workes are not to be examined according to the seuere rule of the law but their impuritie being remitted God doth fauourably mercifully accept of them The yoke of the law cannot be borne but it breaketh or crusheth those that beare it it remayneth therefore that the faithful flee vnto Christ and desire him to be their deliuerer And so he offereth himself For to this end tooke he vpon him the seruitude of the law wherunto otherwise he was not a debter that he might deliuer those were vnder the lawe as the Apostle saith vnto the Galathians Gal. 4.5 What is the meaning when it is said we are not vnder the law Therfore not to be vnder the law signifieth not only that by the dead letter is prescribed vnto vs that which maketh vs guilty because we are vnable to performe it but also that we are not subiect vnto the lawe as it requireth perfect righteousnes pronouncing death against all those transgresse it in anie part Vnder the name of grace we vnderstand likewise both partes of redemption that is the remission of
bondage should abide in the condition of seruitude for he ought to defende that state of libertie which he hath receiued It is not meete then that you should be brought agayne vnder the power of sinne frō the which you were deliuered by the manumising of Christe This argument is taken from the efficient cause There followeth also another taken from the finall cause namely to this ende are yee exempted from the seruitude of sinne that yee might passe into the kingdome of righteousnesse therefore ye ought to be altogether vnmindefull of sinne and to turne your whole minde vnto righteousnesse into the obedience whereof ye are brought And it is to bee noted that no man canne serue righteousnesse except by the power and benefite of God They onely can serue righteousnes whō Christ hath deliuered from the tyranny of sinne Ioh. 8.36 he be first deliuered from the power and tyrannie of sinne As Christ himselfe testifieth If the sonne shall make you free yee shall bee free in deede What then shall our preparations by the vertue of our free will be if the beginning of goodnesse depend vppon this manumission which the onely grace of God accomplisheth 19 I speake after the manner of manne because of the infirmitie of your fleshe as ye haue giuen your members seruaunts of vncleannesse and to iniquity into iniquity euen so now also giue your members seruaunts of righteousnes vnto sanctification 19 I speake c. He saith that he speaketh after the manner of man not in respect of the substance but in respect of the forme as Christ in the 3. of Iohn faith that hee offereth earthlye things Iohn 3.12 How Paule speaketh after the manner of man whiles notwithstanding he intreateth of heauenly mysteries but yet not so honourably as the dignity of thinges required because he would humble himselfe vnto the capacitie of the rude simple people And thus the Apostle speketh by the way of Preface that he might the better shewe that calumniation to be too grosse and wicked when the fredome gotte by Christe is thought to giue liberty of sinning And withall hee aduerticeth the faithful that nothing can be more absurde or rather filthie and shamefull then that the spirituall grace of Christ should be of lesse force with them then an earthly manumission or freedom As though he said by the comparing of righteousnesse and sin I can shew how much more feruently yee ought to bee drawen into the obsequie of that then euer yee obeyed this but yet that I might something pardon your weakenesse I omit that comparison Howbeit that I may deale with you very fauourably this I may by right require of you that at the least yee doe not imbrace righteousnes more coldly or negligently then yee haue serued sinne And therein is included a certayne kinde of silence or concealing when we wil haue more vnderstood then we expresse by words For he doth neuertheles exhort thē to obey righteousnesse so much the more studiously as it is more worthy thē sin to be serued although he seemeth not to require so much in words As yee haue giuen That is seeing before this al your mēbers were so ready to obey sin therby it easily appeared how miserably the prauity of your flesh did hold you captiue and bound Now therfore in like sort be prone and readye to be ruled of God and let not your courage be lesse nowe in doing of good then it was before in doyng of euill Hee doeth not obserue the order of the Antithesis to apply the partes on both sides as to the Thessalonians hee opposeth vncleannesse agaynst holinesse Yet his meaning is apparaunt First he setteth downe two kindes vncleannes 1. Thes 4.7 and iniquitie the first whereof is opposed to chastitie and sanctimonie the other hath respecte vnto iniuries whereby our neighbours are hurte Moreouer hee repeateth this woorde iniquitie twise in a diuers sense For in the first place it signifieth rapines deceiptes periuries and all kinde of iniuries Iniquity hath a twofold acception in the second place it signifieth the vniuersall corruption of life as if it were put thus yee haue giuen ouer your members to commit wicked woorkes that the kingdome of sinne might florishe in you I vnderstand righteousnesse to be put for the lawe and rule of a right life whose end is sanctification namely that the faithfull consecrate themselues in puritie to the worshippe of God 20 For when yee were the seruants of sinne yee were free from righteousnes 21 What fruite had yee then in those things wherof yee are now ashamed For their end is death 22 But nowe being freed from sinne and made the seruantes of God yee haue your fruite in holinesse and the end euerlasting life 23 For the wages of sinne is death but the gift of God is eternall life in Christ Iesus our Lord. 20 For when yee were Yet he repeateth that contrariety betweene the yoke of sinne and righteousnesse whereof hee made mention before For sinne and righteousnesse are things so contrary that he which voweth himselfe to one must needes depart from the other And that he doth to the ende that whiles they are looked vppon eyther of them by them selues it might more easily appeare what a man is to looke for of them both For separation or distinction helpeth in the consideration of the nature of euery thing Therefore hee setteth sinne on one hande and righteousnesse on the other then hauing put a difference hee sheweth what doeth followe on both sides Let vs therefore remember that the Apostle doeth yet argue from contraries after this manner so long as yee were the seruaunts of sinne yee were free from righteousnesse nowe on the contrary yee must serue righteousnesse because yee are free from the yoke of sinne He calleth those free from righteousnes who are holden by no reyne of obedience to the studie of righteousnes Who are called free from righteousnesse This is the liberty or licentiousnes of the flesh which freeth vs so from God that it maketh vs the bondslaues of the diuel Miserable cursed then is that liberty which by an vnbrideled or rather by a mad fury triumpheth to destruction 21 What fruite therefore c. He could not anie way more substantially expresse his mynd then by appealing to their conscience and as it were in their person to be ashamed For the godly assoone as they beginne to be illuminated by the spirite of Christ and the preaching of the Gospell all the former parte of their life which they haue led out of Christ they doe willingly acknowledge to haue beene damnable and they are so farre from goyng about to excuse themselues that rather they are ashamed of them selues And also they doe alway call to mynde the remembraunce of their ignominy to the ende they being so ashamed might more truely and more readily bee humbled before the Lord. Neyther is it in vayne he saith Now yee are ashamed For he insinuateth
with howe blynde loue of our selues we are taken whiles we are plunged in the mistes of sinne that we esteeme not of so great vncleannesse in vs. It is onely the light of the Lorde which can open our eyes that they may see the corruption lurketh in our flesh Who is truely indued with the principles of Christian religion To conclude therfore he is indued with the principles of Christian philosophie who indeede is displeased with himselfe hath learned wel to be ashamed of his owne misery Finally by the cōsequent he sheweth yet more plainely how greatly they ought to be ashamed when they vnderstand that they were euē at the threshold of death destruction yea were already entered the gates of death if they had not beene drawen backe by the mercie of God A twofold end of sinne and righteousnes 22 You haue your fruite As before he put downe a twofolde ende of sinne so nowe of righteousnes Sinne in this life bringeth the tormentes of an euill conscience and after this life eternall death Of righteousnesse in this life wee reape for fruite sanctification in time to come wee hope for eternall life These thinges vnlesse wee were too sottishe ought to begette in vs a hatred and horrour of sinne and a loue and desire of righteousnesse And whereas some doe take this woorde Telos for tribute I thinke it is not the meaning of the Apostle For although it is true that we suffer the punishment of death for sinne yet that worde cannot agree to the other member wherunto it is applyed of Paule For life is not called the tribute of righteousnesse 23 For the wages of sinne There are some whiche thinke that heere is noted displeasauntly howe harde a wage is payde to sinners whiles Paule compareth death to cates which word with the Grecians sometime is taken for the dyet of souldiers But rather he seemeth indirectly to checke the blynd appetites of those who daungerously intangle themselues with the inticementes of sinne no otherwise then fishes with the hoke Howbeit it shal be more simply to take it for stipendes or wages For surely death is a very sufficient reward for the reprobate And it is the conclusion as it were the Epilogue of the former sentence And yet is it not in vayne that he repeateth the same thing in other wordes agayne for by doubling the terrour he woulde make sinne more detestable But the gift of God They are deceiued which translate this proposition thus What is meant by the gifte of God and what fruite the same bringeth worth in vs. life eternall is the gifte of God as though righteousnesse were the subiectum and gift of God predicatum Because that sence shoulde make nothing vnto the contraposition But as before he taught that sinne bringeth foorth nothing but death so now he addeth that this gifte of God namely our iustification and sanctification bringeth vnto vs the blessednesse of eternall life Or if you hadde rather as sinne is the cause of death so righteousnesse wherewith wee are indued by Christ hath restored eternall life vnto vs. In the meane while here we may most certainly gather that our saluation is wholly of the grace meere bountifulnesse of God He might otherwise haue said the wages of righteousnes is eternall life that one member might haue aunsweared another but he saw it was the gift of God whereby wee obteyne life and not our merite And that gifte also is not one nor single for wee beeynge clothed with the righteousnesse of the sonne are reconciled to God and by the vertue of the spirit renued into holinesse of life And therefore hee addeth in Christ Iesus our Lord that he might drawe vs from all opinion of our owne worthinesse CHAP. 7. 1 DOe yee not know brethren for I speake to them know the law that the lawe hath dominion ouer a man as long as he liueth 2 For the woman which is in subiection to a man is boūd by the law to the mā whiles he liueth but if the man be dead she is deliuered from the law of man 3 So then if while the man liueth she take another man she shal be called an adulteresse but if the man be dead shee is free from the law so that she is not an adulteresse though she take another man 4 So yee my brethren are dead also to the law by the bodie of Christ that yee should be vnto another euen vnto him that is raysed vp from the dead that wee should bring foorth fruite vnto God ALthough hee had sufficiently as in such breuity it could be vnfolded the question of the abrogation of the lawe yet because it was both a difficult question and of it selfe might bring foorth many others he doeth more copiously declare howe the lawe is abrogated from vs secondly he sheweth what profite wee get thereby because whiles it doeth holde vs bounde without Christ it canne doe nothing but condemne vs. And least any shoulde thereby accuse the lawe hee meeteth with the obiections of the flesh and refuteth them where hee excellently handeleth a notable place of the vse of the Lawe 1 Doe yee not knowe Let the generall proposition bee that the lawe was giuen to no other ende vnto men then that it should gouerne this present life To what end the law was giuen with those be dead it hath no place Whereunto afterward hee addeth a more speciall namely that we are dead vnto the law in the body of Christe Some other vnderstand that the dominion of the lawe abideth so long to binde vs as the vse thereof is in force But because this sentence is somwhat obscure and it doth not so properly agree vnto that speciall proposition followeth straightwayes I had rather follow those who take it to be spoken of the life of man and not of the life of the lawe And the interrogatiō verily hath more strength to set foorth the certaintie of the matter is spoken of For it sheweth that that is not strange or vnknowen to any of them but is indifferently graunted among all For I speake to them haue knowledge This parenthesis is to bee referred thither whither the proposition is referred as if he should say that he knew they were not so vnskilfull of the law as they could doubte of that And albeit both might be vnderstood of all lawes together yet is it better to vnderstand it of the lawe of God whiche is now in question Whereas some thinke the knowledge of the law is attributed vnto the Romanes because the best part of the worlde was vnder their Empire gouernement that is very childish For partly he speaketh vnto Iewes or other strangers partly vnto vulgare obscure men Yea he chiefly respecteth the Iewes with whom he had to do concerning the abrogation of the law And least they should thinke they were dealte withal very captiously he sheweth that he taketh a principle cōmon knowen to thē all wherof they
could not be ignorāt who were brought vp frō their infancie in the doctrine of the law 2 For the woman which is in subiection to the man He bringeth a similitude whereby hee proueth that we are so freed from the lawe that it hath properly by right no power ouer vs any more And albeit he coulde haue proued it by other reasons yet because the example of matrimonie serued very well to set out the matter in steed of a confirmation he hath inserted a similitude taken from thence Howbeit least it shoulde trouble any man that the members compared one with another do not agree at all we are to be admonished that the minde of the Apostle was purposely by a little inuersion to auoide the spite of a more rigorous or seuere worde Hee should haue sayde that he might haue framed his similitude in order the woman after the death of her husbande is loosed from the bonde of matrimonie the lawe which is in steede of an husband to vs is dead vnto vs. Therefore wee are free from the power thereof But least he shoulde offend the Iewes with the asperitie of the word if hee had said that the lawe was dead hee vsed a digression or deflection saying we are dead to the law He seemeth vnto many to argue from the lesser to the greater yet because I feare least that bee more wrested I rather allowe the former interpretation which is more simple The whole argument therefore is to be directed into this order The woman is bound vnto her husband by the lawe so long as hee liueth so that shee cannot take another but after the death of her husband shee is loosed from the bonde of that lawe so that she may marry whom shee will Then followeth the application The lawe was as it were our husbande vnder whose yooke we were holden till it was dead vnto vs. After the death of the lawe Christe took vs that is ioyned vs being freed from the law vnto himselfe Therefore wee beeing ioyned vnto Christ risen from the dead ought to cleaue vnto him only and as the life of Christ after his resurrection is eternall so after this there shall be no diuorcement Moreouer the word law is not alway here put in one and the same sence The word lawe diuersly taken but somtimes it signifieth the mutual right of wedlocke sometimes the authoritie of the husband to whom the wife is subiect sometimes the doctrine of Moses And we are to remember that Paule doth here touch that part only which is proper vnto the ministerie of Moses For as concerning the tenne commandements wherein God hath deliuered what is right hath ordered our life wee are not to dreame of any abrogation of the lawe because the will of God ought to stand for euer Therefore we are diligently to remember that this deliuerance is not from that righteousnes is taught in the law but from the seuere exaction of the law and that curse proceedeth thence Thē the rule of life which the law prescribeth is not abrogated but that qualitie which is opposed to the liberty purchased by Christ namely whiles it requireth absolute perfection because we perfourme it not it holdeth vs bounde vnder the gilt of eternal death But because his meaning was not heere to decide what the right of matrimonie is he was not greatly carefull to reckō vp the causes which make a woman free from her husband Vnaptly therefore should sure doctrine in that respect be sought for here 4 By the body of Christ First of all Christ hauing erected the banner of his crosse did triumph ouer sin which could not be vnlesse the hand writing were canceled wherin we were boūd That hand writing is the law which whiles it standeth in force maketh vs debters vnto sin therefore is called the strength of sin From the power therfore of this hand writing we are deliuered in the body of Christ whiles it is fastened to his crosse How the law is the strength of sinne But the Apostle goeth further namely saying that the bond of the law was loosed Not that we shold liue according to our minds as a widow woman is left to her own mind whiles she is a widdow but we are now bound to another husband yea from hande to hand as they say we are passed from the law vnto Christ In the meane while he mitigateth the austeritie of the sentence whē he saith that Christ deliuered vs from the yoke of the law that he might graft vs into his own body For although Christe did voluntarily subiect himself vnto the law for a time yet is it not meete the law should haue dominion ouer him Furthermore that libertie which is proper to him he cōmunicateth also to his members Therefore it is no maruel if he deliuer those from the yooke of the law whom he coupleth vnto himself by a sacred connexion that they might be one body with him His who was raised frō the dead We haue alredy said that Christ is put in the place of the law least any libertie shold be imagined wtout him or least any should dare to make a diuorcement from the law The life purchased by Christ is eternall not being yet dead to himself Now he vseth this circumlocutiō to note the eterniti of that life which christ hath purchased by his resurrectiō that Christians might know this copulatiō is perpetual Finally hee speaketh more cleerely of the spirituall matrimonie of Christe with his church to the Ephe. That we might bring forth fruit to god Ephe. 6. Hee alway addeth the finall cause least any vnder this pretence that Christe hath deliuered vs from the seruitude of the lawe shoulde cocker the flesh and the lustes thereof For hee offered vs with himselfe in sacrifice to the father and to this ende he regenerateth vs What fruites we should bring foorth in Christ that wee might fructifie to God in newenesse of life And wee knowe what fruites our heauenly father requireth of vs namely holinesse and righteousnesse Neither is it preiudiciall to our libertie if we serue God Yea if wee wil inioy so excellent a benefite of Christ afterward we are not but to studie howe the glory of God may be aduanced for whiche cause Christ hath taken vs otherwise we abide stil not only the seruants of the lawe but of sinne and death 5 For when we were in the fleshe the affections of sinnes which are by the lawe wroughte in our members to bring foorth fruite vnto death 6 But now we are deliuered from the law being dead vnto it wherein we were holden that we should serue in newnes of the spirite and not in oldnesse of the letter 5 For when we were By the contrarie hee sheweth yet more plainely howe ill those that are zealous of the law deale to deteine the faithfull yet vnder the power thereof For so long as the litterall doctrine of the lawe ruleth and beareth swaye the lasciuiousnesse
of the fleshe is not brideled but rather it increaseth Whereby it followeth that the kingdome of righteousnesse is not established till Christe haue freed vs from the lawe And withall Paule admonisheth what workes doe become vs beeyng loosed from the lawe So long therefore as a man is holden vnder the yoke of the lawe by sinning continually he can bring nothing vnto himselfe but death If the seruice of the lawe begetteth sinne onely then deliuerance which is contrary must tende vnto righteousnesse if that lead vnto death then this vnto life But let vs consider the very wordes of Paul Whiles he goeth about to describe that time wherein wee were vnder the dominion of the lawe hee saith we were in the fleshe Whereby we vnderstand that all they which are vnder the law reape nothing els thereby then that without fruite and efficacie their eares are beaten with the externall breath thereof seeing they are inwardly destitute of the spirite of God Therefore they must needes abide altogether corrupt peruerse vntill a better remedie come to heale their disease And note the vsuall phrase of the Scripture to bee in the flesh for What it is to be in the flesh to be indued onely with the gifts of nature without that speciall grace wherew t God vouchsafeth his elect Furthermore if this whole state of life be corrupt it is apparant that naturally there is no part of our soule sound neither is there any other power of free wil but that it may send foorth euyll affections as dartes into euery part Affections of sinnes which are by the lawe That is the lawe did stir vp euill affections in vs which did declare their efficacie in all our members For there is no parte which did not serue the euill affections This is the worke of the lawe namely to inflame our heartes the more that they shoulde burst foorth into such lustes if that inwarde master of the spirite bee not present But obserue here that the lawe is matched with the corrupt nature of man whose peruersitie and lust the more it is restrained by the barres of the lawe the more furiously it bursteth foorth He addeth againe so long as the affections of the fleshe were ruled vnder the law they brought foorth fruite vnto death that they might shew how the lawe by it selfe killeth whereby it followeth that they are foolish who so greatly couet after that seruice bringeth death 6 But now wee are freed from the lawe Hee pursueth his argument from contraries if the bande of the lawe did so little preuaile to bridle the fleshe that it was rather an increment of sinne then of necessitie must we be loosed that we may cease to sinne If then wee bee freed from the bondage of the lawe that we might serue God they doe wickedly whiche take from hence libertie of sinning And they speake wickedly which say by this meanes the raines are loosed to concupiscence Note therefore wee are then loosed from the lawe when God doth indue vs being freed from the seuere exaction and curse thereof with his spirite that wee might walke in his wayes Beeing dead to it This parte conteyneth a reason or rather sheweth the maner whereby we are deliuered namely whiles the law is so farre foorth abrogated from vs that we be not oppressed with the burden thereof or least that the seuere rigour thereof ouerwhelme vs in the Curse In the newnesse of the spirite Hee opposeth the spirite against the letter because before that our will by the holy Ghoste be formed vnto the will of God we haue nothing in the lawe but the outward letter Why newnesse is ascribed vnto the spirite which in deede brideleth our externall actions but it restraineth not the furie of our concupiscence at all Hee attributeth newenesse vnto the spirite because it succeedeth in the steede of the olde man as the Letter is called old which perisheth by the regeneration of the spirite 7 What shall we say then is the lawe sinne God forbid But I knewe not sinne but by the lawe For I had not knowen concupiscence except the lawe had saide thou shalte not lust 8 But sinne tooke an occasion by the commandement wrought in me al maner of concupiscence 7 What shall wee say then Because it was saide wee must be deliuered from the lawe that we might serue God in the newnesse of spirit this fault did seeme to be in the law as though it did driue vs vnto sinne But seeing that is very absurd the Apostle did very well to take in hand to refute it When hee demaundeth therfore whether the law be sin his meaning is whether it beget sin so that the fault thereof ought to bee imputed to the law Sinne remaineth in vs not in the lawe But I knew not sin Then doth sinne abide in vs and not in the law because the cause of sin is the wicked cōcupiscence of our flesh we come into the knowledge therof by the knowledge of the righteousnes of God which is declared vnto vs in the law But you are not to vnderstād it as though there were no difference at al betweene righte wrong without the law But the either we are too blinde in seeing our corruption or els whiles wee flatter our selues wee are altogether secure as also it followeth For I had not knowen concupiscence This is therefore a declaration of the former sentence wherein he sheweth that that ignoraunce of sinne whereof hee spake did stande in this that men marked not their concupiscence And purposely he persisteth in one kynde wherein chiefly Hypocrisie raygneth whereunto retchlesse pampering and securitie is alway annexed For men are neuer so depriued of iudgement but externall woorkes keepe with them their difference Yea they are forced also to condemne wicked counsels and such like deuises which they cannot doe but they must needes giue vnto a right will that prayse is due vnto it But the faulte of concupiscence is more hidden and more deepely layde vppe whereby it commeth to passe that it neuer commeth into question so long as men iudge according to their sence For he doth not boast himselfe to haue beene voyde of it but hee did so flatter himselfe that hee made no account of that sinne lurking in his heart For seeyng he was deceiued for a tyme when hee thought that righteousnesse coulde not be hindered by concupiscence then at length he perceyued he was a sinner when he saw concupiscence of the which no man is voyde to be forbidden by the Lawe Augustine sayeth that Paule vnder this worde conteyneth the whole lawe whiche so that we vnderstande it well is true For when Moses sheweth of what things we are to take heede least wee offend or hurt our neighbour he addeth thou shalt not lust which is to bee referred vnto all those preceptes went before There is doubt but in the former commaundementes he had condemned whatsoeuer wicked affections our hearts conceiue Concupiscence without
consent is sinne but there is great difference between a set will and affections whereby we are tickled Therefore by this last precept God requireth such integrity of vs that no corrupt lust should moue vs vnto euil howsoeuer it be that we cōsent not vnto it And for this cause it was I saide Paule did mount higher then the common capacity of man is able to reache For politike lawes cry that they punishe the counselles and not the euentes and the Philosophers more subtilly place both vices and vertues in the mynde but God by this precept pearceth vnto the concupiscence which is more secrete then the will And therefore men did not count it for sinne Neyther was it onelye pardoned of the Philosophers but at this day the Papistes contend mightely that it is not sinne in the regenerate But Paule saith he found out his guiltinesse by this lurking disease whereupon it followeth that they are not excusable who so are sicke of it but so farre foorth as GOD doeth pardon the faulte A twofolde concupiscence In the meane while wee are to holde that distinction betweene euill lustes which come vnto consent and concupiscence which only so tickleth and mooueth the heartes that it stayeth in the middle way 8 But sin tooke an occasion So then whatsoeuer is euil it ariseth of sinne the corruption of the flesh the occasion only is in the law And although he may be supposed to speake of that prouocation only whereby through the law our lust is so stirred vp that it bursteth forth into greater madnes yet I refer it chiefly vnto knowledge as though it were saide it discouered in me all concupiscence which whiles it lay hidden seemed in a manner to be none And yet I denie not but the flesh is more vehemētly prouoked vnto cōcupiscēce by the law so this way it cōmeth into light which thing might also happen vnto Paule But that which I sayd of manifestation agreeth rather vnto the text For straightwaies he addeth For without the law sinne is dead 9 And I liued sometime without law But when the commandement came sinne reuiued 10 But I died and that commandement which was ordeyned vnto life was found vnto me to be vnto death 11 For sinne taking an occasion by the commandemēt led me out of the way and by that killed me 12 Wherefore the law is holye the commaundement holy and iust and good For without the law Here he doth plainely expresse the meaning of the former words For it is as much as if he said that knowledge of sinne without the law is buried And it is the generall sentence wherunto he doth by and by apply his example Wherfore I maruell what the interpreters meant to translate it in the preterimperfectence as though Paule spake of himselfe seeing it is apparant that his mind was to begin at an vniuersal proposition and afterward to open the matter by his example 9 And I liued sometime wthout lawe His meaning is to insinuate that there was a time wherin to him or with him sinne was dead For it is not to be vnderstood that he was at any time lawlesse but this word I liued is very significant because the absēce of the lawe made that he liued that is being puffed vp with the cōfidence of his owne righteousnes he chalenged life vnto himselfe when neuerthelesse he was dead That the sentence may be more cleare resolue it thus when somtime I was without law I liued And I said that this word was significant because in faining himselfe righteous hee claymed vnto himselfe life also This then is the meaning when I sinned without knowledge of the lawe sinne was so drowned that I did not obserue it and that it seemed almost to be dead On the other side I because I did not see that I was a sinner did please my selfe in my selfe thinking that I had life at home with my selfe For the death of sinne is the life of man againe the life of sinne is the death of man But the question is what time that was 2. Cor. 3.14 how paul being brought vp of a childe in the doctrine of the law is saide to haue liued sometime without law wherein by the ignorance of the lawe or as hee sayth by the absence of the lawe hee did confidently claime life vnto him selfe For sure it is hee was brought vp of a childe in the doctrine of the lawe But that was a litterall Diuinitie which doth not humble his Disciples For as he saith in another place the vaile was interposed that the Iewes coulde not see the light of life in the lawe So he also so long as he beyng voyd of the spirite of Christe had his eyes couered did please himself in the externall shew of righteousnesse Hee therefore counteth the lawe absent which though it were present before his eyes yet did not smite him with a perfecte sence of the iudgement of the Lorde Thus are the eyes of hypocrites couered with a vayle that they see not howe much this precept requireth wherein wee are forbidden of concupiscence But when the commaundement came So nowe on the contrary hee counteth the lawe then to come when it began truely to be vnderstoode The lawe therefore did as a man woulde say rayse sinne from the dead because it discouered vnto Paule with howe muche corruption the inwarde partes of his heart abounded and also did flea him And let vs alway remember that he speaketh of a secure confidence wherein hypocrites rest whiles they flatter themselues because they wincke at their sinnes 10 Was found vnto me c. Two thinges are said here 1. namely that the commaundement sheweth vnto vs the way of life in the righteousnesse of God therfore was giuen that we obseruing the law of the Lord The law in it selfe is the way of life But that none are saued by the law the cause is for that none doth keepe it might obteyne eternall life if the prauity of vs all did not hinder it 2. But because there is none of vs that keepeth the law but rather we are altogether carried headlong into that kinde of life from the which it doth call vs it can bring nothing els but death Thus we are to distinguish betweene the nature of the lawe and our corruption Whereby it followeth that wheras the law doth wound vs vnto death that is accidentical as if an incurable disease should be stirred vp the more by an wholesome medicine Indeed I confesse it is an insepararable accident and therefore the lawe in another place in respect of the Gospell is called the minister of death but yet this abideth firme 1. Cor. 3.7 that it is not hurtfull vnto vs of his own nature but because our corruption doth prouoke and cause his curse 11 hath lead mee out of the way Verily true it is although the will of God bee hidden from vs and no doctrine doth shine vnto vs the whole life of men
is wandering and full of errours yea vntill the lawe doeth shewe vnto vs the way of a right life wee can doe nothing but wander Yet because then wee beginne to feele our errour when the Lorde doeth reproue vs a loude Worthily saith Paule that when sin is discouered then wee are ledde foorth of the way So then the woorde Ex apatan that is to leade out of the way is not to bee vnderstood of the thing it selfe but of knowledge namely How we are said by occasion of the law to be led forth of the way for that by the lawe it is apparnt howe much wee haue declined from the right course therefore of necessitie it was to bee translated hath ledde out of the way because hereby sinners who went on securely before began to haue a loathing and disliking of them selues whiles after the filthinesse of sinne was reueiled by the lawe they vnderstoode howe they made hast vnto death Finally hee inferreth agayne the name of occasion that wee might knowe howe the lawe by it selfe is not deadly but that commeth otherwise and is as a man woulde say forraine or such as commeth by some other meanes 12 Wherefore the lawe is holy Some thinke there is a repetition doubling in woordes lawe and commandement to whom I doe so consent that I iudge there is included a great Emphasis or force To say the lawe it selfe and what so euer is commaunded in the lawe that is all holy and therefore is greatly to be reuerenced it is iuste and therefore not to be charged with any vnrighteousnes it is good and therefore pure and cleane from all corruption So hee cleareth the lawe of all accusations least any shoulde ascribe that to the lawe whiche were not good iust and holy 13 Was that then which is good made death vnto mee God forbid Yea sinne that it might appeare sinne wrought death in me by that which is good that sinne might bee out of measure sinnefull by the commandement 13 Was that then which is good Hitherto hee hath so cleared the lawe from all calumniations that yet notwithstanding it remained doubtfull whither it were the cause of death or no. Yea here are mens mindes wonderfully plonged how it may be that we shold reape nothing but death of so singular a benefit of god Now therfore he answereth that obiection denying that death is of the lawe although through occasion thereof it is brought vpon vs by sinne And albeit this answere seemeth to be contrary vnto that which hee sayde before namely that the commaundement which was ordeined vnto life was founde death vnto him yet in deede there is no contrarietie For before he meant that by our wickednesse it commeth to passe that wee abuse the lawe to our destruction otherwise then the nature of it doeth beare The law is not the materiall cause of deah 2. Cor. 3.7 and heere he denieth it to bee the matter of death that death shoulde bee imputed to it In the seconde to the Corinthians hee speaketh more freely of the lawe where hee calleth it the administration of death Howe be it that hee doeth as it is wont to bee in the heate of disputation not respecting the nature of the lawe but the opinion of the aduersaries Yea sinne vnder the correction of others I thinke it is to bee reade as I haue put it downe and therefore I suppose this to be the sence sinne in a maner is iustified before it be detected by the law but when by occasion of the law it is reueiled then truely it taketh the name of sinne and so much the more mischieuous and that I may saye so sinnefull it appeareth then because it conuerteth the goodnesse of the law being peruerted to our destruction For that must needes bee a very poysonable thing which causeth that which otherwise by his owne nature is holesome to be hurtfull The meaning is that it was meete the outragiousnesse of sinne shoulde be discouered by the lawe for except sinne did as they say burst forth by an outragious and enormious excesse it shoulde not bee acknowledged for sinne This excesse doeth powre out it selfe more violently whiles it conuerteth life into death Therefore then is all excuse taken away 14 For we know that the lawe is spirituall but I am carnall solde vnder sinne 15 For I knowe not that which I doe For what I would that do I not but what I woulde not that do I. 16 If I doe then that I woulde not I consent to the lawe of God that it is good 17 Nowe then it is no more I that doth it but the sinne that dwelleth in me 14 For we knowe Nowe hee beginneth more neerely to campare the lawe with the nature of man that it might more clearely appeare whence the fault of death proceedeth Secondly hee propoundeth an example of a regenerate man in whom the reliques of the fleshe doe so dissent from the law of the Lord that yet the spirite doeth willingly obey the same lawe But first of all as wee saide hee setteth downe a bare comparison of mans nature and the lawe Seeing there is no greater variance in the worlde then of the spirite and the fleshe the lawe is spirituall man is carnall What concorde then hath the nature of man with the lawe namely suche as the light hath with darkenesse How the lawe is called spirituall Furthermore whereas he calleth the lawe spirituall thereby hee doeth not onely signifie that it requireth the inwarde affections of the heart as many expounde it but according to the nature of an antithesis it hath a signification contrary to the worde carnall The former interpreters wee spake of expounde it thus the lawe is spirituall that is it doth not onely binde our handes and feete in respect of externall actions but also is imposed vpon the affections of the heart and requireth the sincere feare of God But heere is expressed an antithesis or contrarietie betweene the fleshe and the spirite Finally by the text it may sufficiently appeare and partly it hath been alreadie declared that vnder the name of fleshe is comprehended what so euer men bring with them out of their mothers wombe And men being taken for such as they are borne and for such as they be so long as they reteyne their owne witte are called fleshe for as they are corrupt so they neither sauoure nor breathe any thing but that is grosse and earthly Spirite put for the renewing of our corrupt nature On the contrary the spirite is called the renewing of our corrupt nature whiles God reformeth vs to his image And hence commeth that kind of speech because that newnes which is wrought in vs is the gift of the spirite Wherefore the integritie of the doctrine of the lawe is set against the corruption of mans nature The meaning therefore is the lawe requireth a certaine celestiall and angelicall righteousnes wherein there shoulde appeare no blot to whose cleannesse nothing ought to be
their strength is not sufficient Paule saith hee founde not that were to bee wished namely the effecte of a good desire Heereunto apperteineth the confession that next followeth namely that hee did not the good hee woulde but rather the euyll which hee woulde not namely because the faithfull howsoeuer they bee right minded yet beeing priuie to theyr owne infirmitie they esteeme no worke to proceede from them without faulte For seeing Paule intreateth not heere of a fewe faultes of the Godly but in generall noteth the whole course of their life wee gather that their best woorkes are alwaye stayned with some blot of sinne so that no reward is to be hoped for but so farre forth as God doeth pardon them Finally hee repeateth that sentence namely that so farre forth as hee is indued with celestiall light hee is a faithfull witnesse and subscriber to the righteousnesse of the lawe Whereby it followeth that if wee had the pure integritie of nature the lawe shoulde not bee deadly vnto vs for the lawe is not aduersante to that man who being of a sounde minde abhorreth from sinne Howebeit health is of the celestiall Phisition 21 I finde then by the lawe that when I woulde doe good euil is present with me 22 For I consent to the law of God concerning the inner man 23 But I see another lawe in my members rebelling agaynst the lawe of my mynde and leadinge mee captiue vnto the Lawe of sinne whiche is in my members 21 I finde then Here Paule imagineth a fourefolde lawe Namely 1. the law of God which onely is properly so called because it is the rule of righteousnesse whereby our life is fashioned aright A fourefold law 2. Hereunto he addeth the law of the minde so learning the readinesse of a faithfull minde to obey the law of the Lorde because it is a certaine confirming of vs to the lawe of God 3. On the contrary side he opposeth the lawe of vnrighteousnesse and by a certaine allusion he so calleth the dominion whiche iniquitie hath as well in a man not yet regenerate as in the fleshe of a regenerate man For the lawes of Tyraunts how wicked soeuer they bee yet abusiuely are called lawes 4. Vnto this law of sinne hee maketh the lawe of members answere that is the concupiscence resting in our members For that consent it hath with iniquitie Concerning the first member because many interpreters take the name lawe in his proper sense they vnderstande Cata or Dia and so doth Erasmus translate it by the lawe As thoug Paul had saide by the instruction and direction of the lawe he founde out that corruption was graffed in him But that thou mayest vnderstande or adde nothing the sentence shall runne well thus the faythfull whiles they goe about to doe good they find a certayne tyrannicall lawe in them selues because there â—s graffed in their marrowe and bones a corruption contrarye and rebelling the lawe of God 22 For I consent to the lawe of God Heere then thou seest what manner of diuision there is in godly myndes whence ariseth that battayle of the fleshe and the spirite whiche Augustine in a certaine place doeth notablie call the Christian warfare The lawe of God calleth man vnto the rule of righteousnes iniquitie which is as it were a tyrannicall lawe of Sathan pricketh forwarde vnto wickednesse The spirite carieth vnto the obedience of the lawe of GOD the fleshe draweth backe vnto the contrary part Man thus distracted with diuers desires is now in a maner diuided of one made two men but because the spirite ought to holde the principalitie hee iudgeth and estimateth himselfe chiefly by that part Therfore Paul saith hee was bounde captiue of his flesh because whereas hee is yet tickled and moued with euill concupiscences that is a coaction in respect of the spirituall desire which altogether resisteth But the acception of the inner man and members is diligently to bee noted which whiles many did mistake they haue fallen vpon this rocke Therefore the inner man is not simply taken for the soule but for that spirituall parte of the soule whiche is regenerate of God the worde members signifieth the other part that remayneth What is ment by members howe the spirit hath the name of inner man For as the soule is the more excellent parte of man and the bodie the inferiour so is the spirite more excellent then the fleshe By this reason therefore because the spirite occupieth the place of soule in man and the fleshe that is the corrupt and contaminated soule the place of bodie spirite hath the name of inner man and fleshe the name of members The outward man is taken in another sense the seconde to the Corinth But the circumstaunce of the present place necessarily requireth that interpretation I haue put downe and it is called inner by the way of excellencie because it possesseth the heart and hidden affections seeing the appetites of the fleshe are wandering and as it were out of man Or surely it is like as if a man shoulde compare heauen with earth For Paule by the way of contempte vnder the name of members noteth what so euer appeareth in man that he might the better declare howe the secrete renouation is hidden and couered from our sences saue so farre forth as it is apprehended by fayth Nowe then seeing the lawe of the minde without question signifieth an affection rightly composed and set in order it appeareth that this place is wickedly wrested vnto men not regenerate For Paul teacheth that suche are without minde because their minde or soule degenerateth from reason 24 O wretched man that I am who shall deliuer mee from this body of death 25 I thanke God through Iesus Christ our Lorde Then I my selfe in my minde serue the Lawe of God but in my fleshe the law of sinne 24 O wretched man Hee windeth vp the disputation with a vehement exclamation whereby hee teacheth that wee are not onely to striue with our fleshe but with continuall sighing to bewayle both with our selues and before God our vnhappinesse And hee demaundeth not by whom hee might be deliuered as though hee doubted as vnbeleeuers doe who holde not that there is one onely deliuered But it is the voyce of one panting and almost fanting because hee doeth not sufficiently see present helpe And therefore hath he vsed the word take or deliuer that hee might shewe howe there is required vnto this deliueraunce a speciall power of God By the body of death Hee meaneth the masse of sinne What is ment by the body of death or heape whereon man is compacted sauing that in him there remained onely certayne reliques with whose bondes hee was holden captiue The pronowne this or of this which I with Erasmus haue referred vnto bodie may also fitly bee applied vnto death but almost in the same sence because the minde of Paule is to shewe that the eyes of the sonnes of God are opened that they
might prudently discerne from the lawe of God the corruption of their nature and death which proceedeth thence Howe bee it the name body is all one with the name externall man and members for Paul noteth this to bee the originall of sinne that man is fallen from the lawe of his creation and so is become carnall and earthly For although hee doe yet excell bruite beastes yet his true dignitie is taken from him and that which remayneth is filled with innumerable corruptions so that his soule as it is degenerate Gen. 6.3 may be said to be chāged into a body So god saith with Moses my spirit shall striue no more with mā because he is but flesh where by the way of reproch he compareth man being spoyled of his spirituall dignitie vnto brute beastes And this place of Paul serueth notably to beate downe all the glory of fleshe For it teacheth that the most perfect men of all so long as the dwell in their fleshe are addicted vnto miserie because they are subiect vnto death yea whiles they doe diligently examine them selues they finde nothing in their nature but miserie Furthermore least they shoulde cocker their dulnesse by his example Paule prouoketh them vnto carefull morninges and commaundeth them so long as they wander in earth to desire death as the onely remedie of their euill And this is the right ende of coueting or desiring death Why and howe the godly may wish for death For oftentimes desperation driueth prophane men vnto the same desire but rather for the lothsomnesse of this present life then for the wearinesse of their sinne they doe wickedly wishe for death Adde also that the faithfull albeit they leuell at the true marke yet they are not caried with an vnbridled or outragious passion to wishe for death but submitte themselues to the will of God to whom we ought to liue and die Wherefore they doe not rage with indignation agaynst God but they do humbly lay their griefes in his bosome for they doe not so stay or rest in the cogitations of their miseries but being mindefull of the grace receiued they temper their sorrowe with mirth as it followeth 25 I thanke God Hee therefore addeth this thankesgiuing straightwayes least any shoulde thinke hee murmured stubbornely against God in his complaint For wee know how easie it is yea euen in iust dolour or sorrowe to fall vnto murmouring or impatiencie Notwithstanding therefore Paule bewayling his estate did feruently couet death yet he confesseth him selfe to rest in the grace of God For it is not meete that the Saintes whiles they examine their owne imperfections shoulde forgette what they haue receyued of God Finally this cogitation sufficeth to bridle impatiēcie and nourish peace namely that they are receiued into the custodie of God to the ende they shoulde neuer perish and euen nowe feele them selues indued with the first fruites of the spirite which assureth them of the eternal inheritaunce And albeit they do not yet inioy the promised glory of heauen yet they being content with that measure which they haue obtayned neuer want matter of ioy Then I my selfe A briefe conclusion wherein hee teacheth that the faythfull neuer come vnto the marke of righteousnesse We neuer come vnto the marke of righteousnes so long as wee liue in the flesh so long as they dwell in their fleshe but they are in the way vntill they haue put off the bodie By minde hee vnderstandeth not that reasonable part of the soule whiche the Philosophers make so muche on but whiche is illuminated with the spirite of God to vnderstande and will aright For there is not onely mention made of the vnderstanding but also the serious desire of heart is ioyned To conclude by this exception hee confesseth that he is in such sort addicted vnto God that yet creeping vpon the earth hee is defiled with many corruptions This is a notable place to conuince These professed themselues to bee pure that pernicious doctrine of the Catharites or Nouatian heritikes which some tumultuous spirites goe about to renewe againe at this day CHAPTER 8. 1 NOwe then there is no condemnation to them that are in Christ Iesus which walke not after the fleshe but after the spirite 2 For the lawe of the spirite of life in Christ Iesus hath made mee free from the lawe of sinne and death 3 For that which was impossible to the lawe because it was weake through the fleshe God by sending his sonne in the similitude of sinnefull fleshe yea hee hath condemned sin of sinne in the fleshe 4 That the rigeteousnesse of the lawe myght bee fulfilled in vs which walke not after the flesh but after the spirite NOwe then there is no. Hauing set downe that conflict which the godly haue with their flesh hee returneth vnto a very necessary cōsolation for them whereof he made mention before namely that although they are yet beset on euerie side with sinne neuerthelesse they are exempted from the power of death and from all curse so bee it they walke not in the fleshe but in the spirite For hee ioyneth three thinges together imperfection which is alway in the faithfull the mercy of God in pardoning and forgiuing the same regeneration of the spirite and this last verily is added least any vpon a vaine opinion should boast himselfe as though hee were freed from the curse whiles in the meane time he doth securely cocker his fleshe As the carnall man therefore doth in vaine flatter himselfe if hee being retchlesse to refourme his life vnder the pretence of this grace promise to himselfe impunitie so the trembling consciences of the godly haue an inuincible safegarde that whiles they abide in Christe they knowe they are without all danger of condemnation Nowe it behoueth vs to examine the wordes Who walke according to the spirite hee counteth those to walke according to the spirite not which haue altogether put off all the senses of flesh so that in their whole life there appeareth nothing besides a celestiall perfection but which doe so diligently labour in taming the fleshe that the studie of pietie may appeare to raigne in them hee denieth such to walke according to the fleshe because wheresoeuer the sincere feare of God florisheth it taketh the dominion away from the fleshe albeit it doth not abolishe all the corruptions thereof 2 For the lawe of the spirite of life This is a confirmation of the former sentence for the vnderstanding wherof the signification of the wordes is to be obserued What is meant by the law of the spirit He calleth the lawe of the spirite improperly the spirite of God which sprinckleth our soules with the blood of Christ not only that it might cleanse them from the blot of sinne in respect of giltinesse but also sanctifie them vnto true puritie He addeth that it quickeneth for the Genetiue case after the maner of the Hebrewes is taken for an Epitheton whereupon it followeth that who so
deteineth a man in the letter of the law maketh him subiect vnto death On the contrary he calleth the law of sin death What is meant by the law of sin the dominion of the flesh and tyrannie of death which proceedeth thence The law of God is as it were placed in the midst which law teacheth righteousnes but giueth it not yea rather it bindeth vs in stronger bonds vnto the seruitude of sin death Therefore the meaning is where as the law of God condemneth men that commeth to passe because so long as they abide vnder the bonde of the lawe they are pressed with the bondage of sin and so are gilty of death But the spirit of Christ whiles by correcting the inordinat lusts of the flesh Obiection he abolisheth the law of sin in vs doth also deliuer vs from the giltines of death If any should obiect that then the forgiuenesse wherby our offences are buried Answeare doth depend vpon regeneration the answere is easie namely that the cause is not here set downe of Paule but the maner only is deliuered wherby we are loosed from giltinesse And Paule denieth vs to obteine that by the doctrine of the lawe but whiles we are renewed by the spirite of God wee are also iustified by free forgiuenes that the curse of sinne might no more lie vpon vs. This sentence therfore is as much as if Paul had said the grace of regeneration is neuer separated trom the imputation of righteousnesse I dare not take the law of sin death with some for the loue of god because it seemeth to bee a hard speech For although by increasing sinne it beget death yet Paule did purposely aboue withdrawe from this despite or roughnesse of speeche Although nothing the more I consent to their opinion who vnderstand the law of sin for the concupiscence of the flesh as though Paul said he had cōquered it For shortly after it shal as I hope sufficiētly appeare that he speaketh of free forgiuenesse which doth bring vnto vs a perfect peace with God I had rather keepe the name of law then with Erasmus to translate it right or power because Paule did not without cause allude vnto the lawe of God 3 For that which was impossible to the law Nowe followeth the polishing and setting foorth of the confirmation namely that the Lorde hath by his free mercy iustified vs in Christe which thing was impossible for the law But because this is a very notable sentence let vs examine euery part thereof That hee intreateth here of free iustification or of remission wherby god reconcileth vs to himselfe The doctrine of remission free mercy is restrained vnto those who ioyne repentance vnto faith it may be gathered by that last clause where hee addeth who walke according to the spirite and not according to the fleshe For if Paule went about to teach how by the spirite of regeneration we are instructed or furnished to conquere sinne to what end were this addition But it was very expedient that after he had promised free remission vnto the faithful then this doctrine should be restrayned vnto those who ioyne repentance vnto faith and abuse not the mercy of God vnto the licenciousnes of the flesh Secondarily heere is to be noted the rendring of the cause For the Apostle sheweth how the grace of Christ doth absolue vs from giltines Now concerning the wordes impossible to the lawe out of questiō is takē for a defect or impotencie as though it were said there was a remedie founde of God whereby the impossibilitie of the lawe was taken away As for the particle en O which Erasmus hath turned that part wherein because I thinke it to be causall I choose rather to translate it because And albeit perhaps you shall not finde such a phrase of speech with good authours of the Greeke tongue yet because the Apostles do euery where vse Hebrewe phrases this interpretation ought not to seeme hard Certainly the sound Readers will graunt that the cause of defect was expressed here as we shal declare again a little after Now whiles Erasmus putteth down of himself the principall verbe in my iudgement the text doth runne verye well o-otherwise The Coniunction Kai and hath deceiued Erasmus that he should insert or thrust in the verbe Praestitit that is hee hath perfourmed But I think it was put for amplification sake except any perhaps like the coniecture of the Greeke gloser better who ioyneth this member and of sinne to that goeth before namely God sent his sonne in the similitude of sinfull flesh for sinne Howebeit I haue followed that which I haue thought to bee the naturall sense of Paule Nowe I come vnto the thing it selfe Paule affirmeth plainely that our sinnes were therefore done away by the death of Christ because it was impossible for the lawe to make vs righteous Whereupon it followeth there is more commaunded in the lawe then we are able to perfourme because if wee were able to perfourme the lawe it were in vaine to seeke for remedie els where Wherefore it is absurde that mans strength shoulde bee measured by the precepts of the lawe as though God in requiring that is iuste had regarded what and howe greate our strengthe were Because it was weake least any shoulde thinke the law were charged vnreuerently with weakenesse or should restraine this vnto ceremonies Why the lawe cannot iustifie Paule hath precisely expressed that that defect is not through the fault of the lawe but through the corruptiō of our flesh For we must cōfesse if any did absolutely satisfie the lawe of God he were righteous before God So then hee denieth not the law to be able to iustifie vs in respect of doctrine as which conteineth the perfect rule of righteousnesse but because our fleshe doeth not compasse that righteousnesse the whole strength of the lawe falleth or vanisheth away So their errour or rather dotage is refuted who thinke the power of iustifiyng is taken away onely from ceremonies when Paul plainely putting the fault in vs declareth that hee doth finde no faulte in the doctrine Furthermore vnderstand the infirmitie or weakenesse of the lawe as the Apostle is wont to vse the woorde astheneias not onely for a little weakenesse but for impotencie that hee might signifie howe the law hath no force at all to iustifie Thou seest then we are vtterly excluded from the righteousnes of workes and therefore must flee vnto the righteousnesse of Christ because there can be none in our selues Which thing is chiefly necessarie to be knowen for we shall neuer be cloathed with the righteousnes of Christ except first we know assuredly that we haue no righteousnes of our owne The name flesh is put alway in the same signification namely for our selues Therefore the corruption of our nature maketh the lawe of God vnprofitable to vs because whiles it sheweth the way of life it doth not reduce vs backe Howe God hath
restored vs to righteousnes by his sonne who are running headlong vnto death God by sending his sonne Nowe he sheweth the maner how the celestiall father hath restored vs to righteousnesse by his sonne namely because he hath condemned sinne in the flesh of Christ that is the handwriting being as it were cancelled he hath done away the giltines which did hold vs bound before the Lord. For the condemnation of sin hath brought vs into righteousnes because the giltines being put away we are absolued that God might repute vs iust But first he saith that Christ was sent that he might admonish vs how righteousnes is not resident in vs seeing it is to be sought for in another and in vaine doe men trust to theyr merites who are not otherwise iustified then by prayer or intreatie or els because the borrowe righteousnes of that satisfaction which Christ fulfilled in his flesh and he saith that Christ came in the similitude of sinfull flesh because albeit the flesh of Christ was stained with no blots yet to the sighte it seemed sinneful so far foorth as he susteined that punishment was due to our sinnes And certainly vpon the same flesh as subiect vnto him death did shew all the partes of his power And because it behooued our high priest by his own experience to learn what it is to succour the weak Christ would vndertake our infirmities that he might be the redier vnto mutual passion in whiche part also there appeared a certain image of sinfull nature Yea of sin I haue said a while agoe that this was expounded by some of the cause or end why God did send his sonne namely that he might make satisfaction for sin Chrysostome diuers after him vnderstande it somwhat more hardly namely that sin was condemned of sin because it slewe Christ vniustly vnworthily Indeed I confesse because he being iust and innocent vndertooke punishment for sinners by this meanes was the price of redemption paid Sinne taken for the sacrifice of sinne yet I cannot be brought to thinke the word sinne to be put heere in any other sense then for a sacrifice of satisfaction whiche of the Hebrews is called Asham as the Grecians cal Catharma a Sacrifice whereunto malediction or curse is annexed So the same Paul saith Christ who knew not sin became sin for vs that wee might be made the righteousnes of God in him And the preposition Peri of or for is taken here causally as though Paul had said vpon that sacrifice or els for the burden of sin whiche was laid vpon Christ sin was cast downe from his power that now it might not haue vs in subiection For he saith that sin was condēned metaphorically as they who are cast in a matter loose their processe because God dealeth no more against those giltie persons who are cleered by the sacrifice of Christe If wee say the kingdome of sinne wherewithall wee were oppressed was abrogated it is all one Therefore Christ tooke vnto him that was ours that hee might power vpon vs that was his For hauing taken vpon him our curse hee hath indued vs with his blessing Here Paul addeth in the flesh that our confidence might bee more sure whiles we see sinne was conquered abolished euen in our owne nature for so it cōmeth to passe that our nature is truely made partaker of that victorie which thing hee also declareth straightwayes 4 That the righteousnes of the lawe might bee fulfilled They who gather out of this place that those are renued by the spirite of Chrste doe fulfill the lawe they bring in a fayned matter altogether wide from the meaning of Paule for the faithfull so long as they wander in this worlde neuer come vnto that perfection that the righteousnesse of the lawe shoulde bee full and perfect in them Therefore this must needes be referred vnto grace because whiles the obediēce of Christ is imputed to vs the lawe is satisfied that wee might bee accounted for iuste For the perfection which the lawe required was therefore exhibited in the fleshe that the rigour thereof should no more be of force to condemne vs But because Christe doth communicate his righteousnes to none but whom he hath coupled to himselfe by the bond of his spirite Regeneration is added againe leaste Christe shoulde bee thought to bee the minister of sinne Righteousnes by faith in Christe is coupled with sanctification as many are ready to drawe that vnto the lasciuiousnesse of the flesh whatsoeuer is saide of the fatherly mercy of God and some do wickedly slaunder this doctrine as though it extinguished the studie of a right life 5 For they who are after the fleshe studie or cogitate those thinges which are of the fleshe and they which are after the spirite the thinges which are of the spirit 6 The wisedome or cogitation verily of the fleshe is death but the wisedome or cogitation of the spirite is life and peace 7 Seeing the wisedome or cogitation of the flesh is enmitie against God For it is not subiect to the law of God neyther can it be 8 They therefore whiche are in the fleshe can not please God 5 For they who are after the fleshe Hee bringeth in this difference of the fleshe and the spirite not onely by an argument taken from the contrarie to prooue that he sayde before namely that the grace of Christ doth not appertaine vnto any but those who beyng renewed by the spirite doe giue them selues vnto innocencie but also that with due consolation hee might cheere vp the faithful least whiles they are priuie in them selues vnto many infirmities they should dispaire For seeing none are deliuered from the curse but they who lead a spiritual life it might seeme that hope of saluation were cut off from all menne For what man shal be found in the worlde furnished with an Angelicall puritie so that he hath nothing to doe with the flesh It was necessarie to adde this definition what it is to be in the fleshe and to walke according to the fleshe At the first Paule doth not distinguishe so precisely but yet as wee shall see in the processe his purpose is to put the faithfull in good hope albeit they are yet tyed to their flesh so be that they loose not the reynes to the lustes thereof but suffer them selues to bee ruled by the holie spirite When he saith that the carnall doe care for or meditate the thinges of the fleshe hee testifieth that he counteth not those for carnall Who are carnall who aspire vnto heauenlye righteousnesse but who are altogether addicted to the world Therefore I haue put downe the word cogitate which comprehendeth more in steed of to be wise or vnderstand that the reader might know that they are excluded from the sonnes of God who beeyng giuen to the inticementes of the fleshe applye their mindes and studies to wicked lustes Nowe in the seconde member he exhorteth the faithfull to hope well if they feele
that raysed Iesus from the dead dwell in you hee which raysed Christe from the dead shall also quicken your mortall bodies because of his spirite that dwelleth in you 9 Nowe yee are not in the fleshe By a supposition he applieth the generall sentence vnto them to whome hee wrote not onely to the ende that directing his talke as proper vnto them hee might the more vehemently moue them but also that by the definition late put downe they might certainely gather howe they are of the number of those from whome Christe hath taken the curse of the lawe Yet withall shewing of what force the spirite of God is in the elect and what fruit it bringeth forth hee exhorteth them vnto newenesse of life If so be that the spirite of God This is a correction very fitly applyed whereby they are stirred vp to examine themselues more neerely A note to knowe the true sonnes of God from the children of the world least they pretende the name of Christe in vaine And this is a most sure note whereby the sonnes of God are discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocencie and holinesse Although it seemeth his purpose was not so much to correct hypocrisie as to suggest matter of glorying against those were preposterously zealous ouer the lawe who esteemed more of the dead letter then of the inwarde vertue of the spirite which quickeneth the lawe Furthermore this place teacheth that Paule by the name of spirite meant not the minde or vnderstanding whiche of the Patrones of free will is called the more excellent part of the soule but the heauenly gift For hee expoundeth those to bee spirituall not which obey reason by their owne motion but whom God gouerneth by his spirite Who and howe they are called spirituall Neither yet are they said to bee according to the spirite as though they were full of the spirite of God which thing hath happened to none yet but because they haue the spirite of God abiding in them howesoeuer they feele some relique of the flesh remaining in them And it cannot meaning the spirite cannot remaine except it haue the superioritie For we are to note that a man is named of the chiefest part in him But if any haue not the spirite of Christe Hee addeth this that he might shewe howe necessarie the deniall of the fleshe is in christians The kingdome of the spirite is the abolishing of the fleshe in whome the spirite of Christe raigneth not they doe not appertaine vnto Christe Then they are not Christians that serue the fleshe For they who pull Christ away from his spirite make him like vnto a dead image or carkasse And alway wee are to remember that counsaile of the Apostle namelye that free remission of sinnes cannot bee separated from the spirite of regeneration because this were as a man woulde saye to rent Christe in peeces Which thing if it be true it is maruaile that wee are charged by the aduersaries of the Gospell with arrogancie that wee dare acknowledge the spirite of Christe dwelling in vs. For eyther wee muste denie Christe or confesse that wee are Christians by his spirite Surely it is horrible to heare that men are so fallen from the woorde of the Lorde that they doe not onely boast themselues to bee Christians without the spirite of God but also they scoffe at the faith of others But this is the Philosophie of Papists Nowe verily let the Readers marke heere that the spirite is indifferently sometime called the spirite of God the father somtime of Christe not onely because all the fulnesse thereof is shed vpon Christe How the spirite of God is also called the spirite of Christe as hee is our mediatour and head that from thence might redownde to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence add the same eternall dietie Yet because wee haue no communication with God but through Christe the Apostle very wisely descendeth from the father who seemeth to be further of vnto Christe 10 And if Christe bee in you That which before he said of the spirite now hee saith of Christe whereby is declared the maner of Christes dwelling in vs. For as by his spirite he consecrateth vs for temples to himselfe so by the same spirit he dwelleth in vs and now he doth more cleerely open that which wee touched before How Christe dwelleth in vs. namely that the sonnes of God are counted spirituall not in respect of a full and absolute perfection but onely for the newnesse of life is begun in them And here is a preoccupation whereby he preuenteth that doubt which might otherwise vexe vs. For howsoeuer the spirit possesseth one part of vs yet we see another parte to be holden styll of death Therefore hee answereth that in the spirite of Christe there is a vertue of quickening which is of power to swallow vp our mortalitie Whereupō he inferreth how we are paciently to expect till the reliques of sin be vtterly abolished Furthermore the Readers haue bin alredy admonished that by the word spirit they vnderstand not our soule but the spirite of regeneration which spirite Paule calleth life not onely because it liueth and florisheth in vs but because by his strength it quickeneth vs vntill at the length our mortall flesh being extinguished it doth perfectly renewe vs as on the contrarie the worde body signifieth that grosse masse which is not yet cleansed by the spirite of GOD from the dregges of the earth which sauour of nothing but that is grosse For otherwise to attribute vnto the body the guiltinesse of sinne were absurde Againe the soule is so farre from beeing life that it liueth not it selfe Then the meaning of Paul is although sin doth iudge vs vnto death so farre foorth as there remaineth yet in vs the corruption of the first nature yet is the spirite of God the conquerour neither doeth this hinder any whit namely that wee are onely indued with the firste fruites because euen one sparkle thereof is the seede of life 11 If I say the spirite This is a confirmation of the last sentence being taken from the efficient cause after this maner if by the power of the spirite of God Christe were raysed and the spirite keepeth his power for euer Then it shall also shewe foorth the same power in vs. And hee taketh it for a thing graunted namely that a proofe of that power whiche apperteineth vnto the body of the whole Church was declared in the person of Christe And because hee maketh God the authour of the resurrection hee assigneth vnto him the quickening spirite Who raysed by a circumlocution hee describeth God which did agree better for the present purpose then if had simply named him In like maner hee ascribeth the glory of Christe raysed vnto the father for that was more effectuall to proue the thing
their partes for he should rather haue opposed these two members betweene theÌ„selues Who shal accuse It is Christ that maketh intercession Then to haue added the other two Who shal condemne It is God that iustifieth For the absolution or deliuerance of God answereth condeÌ„nation and the defence or supportation of Christ answeareth accusation But Paul not without cause hath transposed theÌ„ another way going about to arme the sonnes of God from top to toe as they say with the confidence of God which might banish a farre off anxieties feares More emphatically therfore he gathereth that the sonnes of God are not subiect to accusation because God doeth iustifie then if he had sayde because Christe is their Patrone for so he expresseth better howe the way is farre shutte vppe to iudgement where the iudge doeth pronounce himselfe that he altogether exempteth him from guiltinesse whom the accusator woulde drawe vnto punishment And there is also the like reason of the second part of the Antithesis or contrarietie For he sheweth that the faithfull are farre from the perill of condemnation seeyng Christe by making satisfaction for their sinnes hath preuented the iudgement of God and by his intercession hath not onely abolished death but also put our sinnes out of rememeÌ„raunce that they come not into account The summe is that we are not onelye by the present remedies when we come vnto the iudgement seate of GOD to be deliuered from feare but God doeth helpe more that he might better prouide for our confidence Howbeit here we are to note that with I haue alwaies admonished of before this namely that to iustifie with Paule is nothing els then being loosed from the sentence of God What it is to iustifie to be counted for iust And it is no harde matter to proue that in this present place where Paule reasoneth from the putting downe of one contrary vnto the destruction of another if so that to absolue and to receiue for guilty be contrarie Therfore God will not admit any accusation against vs because he hath absolued vs from euerye offence For vndoubtedly the Diuel is the accuser of all the godly the lawe of God it selfe and also their owne conscience doth reproue them but all these preuayle nothing before that iudge who doth iustifie them Therefore no aduersarie can shake much lesse ouerthrow our saluation Furthermore he so nameth the elect that he doubteth nothing of himselfe to be in the number of them Here is a general rule prescribed And that not by speciall reuelation as certaine Sophisters faine but by the common sence of all the godly Let euerie one therfore of the godlie by the example of Paul apply that vnto himselfe which is here saide of the elect Otherwise if he did burie election in the secrete counsell of God this doctrine were not onely colde but should lye altogether dead But seeing we know that that is purposely here vttered which euery one of the godly ought to apply vnto himself out of question we are all of vs lead vnto the touchstone of our vocation that we be resolued we are the sonnes of God 34 Who shall condemne As none can preuayle by accusing when the iudge hath absolued so there remayneth no condemnation when the lawes are satisfied and nowe the penaltie is payde But Christ is the man who once hath suffered the punishment due vnto vs therby professing himselfe to vndertake our turnes that he might deliuer vs he therfore that hereafter wil condemne vs must call Christ himselfe againe vnto death And he is not only dead but by his resurrection hath appeared Victorer of death and hath triumphed ouer the power thereof And he addeth yet more namely that hee sitteth at the right hand of the father How Christ is said to fit on the right hand of the father Ephe. 1.20 wherby is meant that he obteyneth the Lordship and full authority of heauen and earth as it is said to the Ephesians Lastly he teacheth that he sitteth so that he is the perpetuall aduocate and intercessour for the defence of our saluation Whence it followeth that if any will condemne vs he doth not only make voyde the death of Christ but also fighteth against that incomparable power wherewith the father hath adorned him placing him in the highest degree with such power This so great boldnes which dare triumph against the deuil death sinn the gates of hell ought to rest in al godly hearts because our faith is no faith vnlesse we doe certainly perswade our selues that Christ is ours that the father is mercifull vnto vs in him Nothing therfore can be imagined more pestilent or more deadlie then the schoole doctrine of the vncertaintie of saluatioÌ„ Who maketh incercession for vs. It was necessary this shoulde bee plainly added least the diuine maiestie of Christ should make vs afraid Although therfore from his high throne he holdeth all thinges in subiection vnder his feete yet Paul giueth vnto him the person of a mediator Of whose countenance to be afrayde were absurd seeing he doth not only gently inuite vs vnto him How Christ is said to make intercessioÌ„ for vs but also appeareth an intercessour for vs before the father Finally we must not measure this intercession by carnall sence For he is not to be thought to beseech his father humbly vpoÌ„ his knees with his hands stretched out but because he appeareth stil with his death resurrection which are in steed of an eternal intercession haue the efficacie of liuely prayer that they may reconcile the father to vs and make him intreatable he is worthely said to make intercession for vs. 35 Who shal separate vs from the loue of Christ Shall tribulation or anguish or persecution or hunger or nakednes or danger or sword 36 As it is written for thy sake we die daily we are counted as sheepe appoynted for the slaughter 37 But in al those thinges we ouercome by him who hath loued vs. 35 Who shal separate Now that securitie or boldnes is extended vnto inferiour thinges For he which is perswaded of the loue of God towardes him is able to stand in most grieuous afflictions which are therfore woont so greatly to torment men either because they thinke not they happeÌ„ by the prouideÌ„ce of God or they interprete theÌ„ to be tokeÌ„s of Gods wrath or that they thinke they are forsaken of God or that they looke for no ende or remeÌ„ber not there is a better life or some other such like But the mind which is purged from such errours shall easily be at rest and be quiet Finally this is the meaning of the words whatsoeuer happeneth we must stand in this faith namely that God who hath once loued vs will neuer cease to care for vs. For he doeth not simply say there is nothing can separate God from the loue of vs but he woulde that the knowledge and liuely sence of loue which he testifieth â—nto vs should so
21. Adam a figure of Christ chap. 5. 14. Adams disobedience what harme it brought chap. 5. 19. Adoption of the Iewes chap. 9. 4. To expect adoption what it is chap. 8. 23. External adoration chap. 11. 4. Adulation must be auoyded chap 12. 28. cha 16. 18. Aedification necessary for the godly cha 14. 19. Affection twofold in the godly chap. 8. 23. cha 9. 2. cha 11. 19. Afflictions are furtherances of saluation to the godly cha 8. 28. Afflictions promote the glory of the faithful cha 5. 3. 5. Afflictions must be borne patiently cha 8. 29. 30. Afflictions of the godly momentany chap. 8. 1◠Afflictions the end of the faithfull chap. 5. 3. Ambition is to be taken heede of cha 13. 13. Anabaptistes condemne al swearing chap. 1. 9. Anathema what it is chap. 9. 3. Anguish what it is cha 8. 35. Anxiety what it is cha 8. 35. The Apostles vse great liberty in reciting the scripture chap. 3. 4. To be ashamed for to hasten cha 9. 33. Authoritie to be giuen vnto God onely cha 3. 10. The Authority of the sword confirmed chap 13. 4. B BAptisme hath succeeded circumcision chap. 4. 11. Baptisme doth not iustifie cha 2. 25. The end of baptisme cha 2. 25. Body put for that part of men is vnregenerate cha ◠10. The body must be kept vndefiled from al pollution of superstition cha 11. 4. The body of death what it is cha 7. 24. The body of sinne what it is cha 6. 12. Budaeus his place cha 9. 3. C CAlling with 〈◊〉 cha 8. 30. Calling of election cha 1. 6. To cal for to raise cha 4. 17. Effectual inner calling proper only to the elect cha 10. 16. The calling of the Gentiles witnessed by the Prophets cha 9. 25. Calling of the Gentiles like vnto a graffing cha 11. 18. Calumniations against the grace of God cha 6. 7. Catharites confuted cha 7. 25. The cause of the Iewes excetation cha 10. 19. The causes of the saluation of the faithful cha 8. 28. The certainty of Gods word whence it dependeth cha 3. 4. The certainty of saluatiō depēdeth vpō the goodnes of God cha 8. 32 Charity the bond of perfection cha 1◠19. Degrees of charity cha 16. 1. Children of righteousnes who they are cha 6. 20. Christ eternal God cha 1. 3. 4. Christ the aduocate and intercessour of the godly cha 8. 34. Christ why called Lord cha 10. 9. Christ the only paterne of the faithful cha 8. 29. Christ the sonne of God cha 1. 4. Christ the first begotten sonne of God cha 8. 29. Christ the end of the law cha 10. 4. Christ the brother of al the godly cha 8. 29. Christ a man cha 1. 3. Christ the iudge of the whole world cha 2. 16. Christ how he is a stone of offence cha 9. 32. Christ the minister of circumcision cha 15. 8. Christ onely our peace cha 5. 1. Christ how he hath purchased saluation for al cha 4. 25. Christ how he beseecheth the father for vs cha 8. 34. Christ how he dwelleth in vs cha 8. 10. Christ sent vnto vs filled with al heauenly treasures cha 8. 32. Christ wherefore he was sent cha 15. 8. Christ how he died to sinne cha 6. 10. Christ by his owne strength rose againe cha 1. 4. Christ his manifestation twofold cha 3. 21. Christ his death the beginning of our reconciliation with God cha 5. 10 Christ his death killeth sinne in the faithful cha 6. 4. Christ by death hath done away our sinnes cha 4. 25. The efficacie of Christ his death cha 6. 5. The communication of Christ his death twofold cha 6. 7. Two natures in Christ cha 9. 5. Christ his obedience cha 5. 19. Christ his office cha 1. 16. Christ his resurrection cha 1. 4. Christ his resurrection the worke of the power of God cha 6. 4. Christ his resurrection hath gotten the victorie for vs cha 10. 9 Christ his resurrection hath gotten righteousnes for vs cha 4. 25. The end of Christ his resurrection cha 10. 9. Christ his triumph cha 7. 4. Christ his zeale cha 15. 3. To put on Christ what it is cha 13. 14. Who are true Christians cha 8. 9. Christian life standeth in doing cha 12. 11. Christian priesthood what it is chap. 15. 16. The Church is nourished by the secret prouidence of God cha 11. 2 Circumcision twofold chap. 2. 28. Which is true circumcision cha 2. 25. Circumcision did not iustifie cha 2. 25. 28. The vse of circumcision chap. 4. 11. Collections for the poore cha 15. 25. Common for prophane cha 14. 14. Compassion may lawfully be in the godly euē for the reprobate cha 9. 2. Compassion necessary in the godly cha 12. 15. Communication of the faithful cha 12. 4. 15. Diuers complaints of the godly ful of desperation chap. 5. 3. A common wealth how it may be wel gouerned cha 13. 3. Compassion necessary in the godly cha 12. 15. Concupiscence is sinne cha 7. 7. Condemnation of mankind printed in al creatures chap. 8. 21. Whither confession be the cause of our saluation chap. 10. 10. Confession why it is put before faith chap. 10. 9. Coniecture which they cal moral is a schoole imagination chap. 4. 16. and 8. 16. 34. Coales of fire vpon the head of our enimy cha 1◠20. Conscience subiect to the commandement of God onely cha 6. 17. The conscience in steed of a thousand witnesses cha 2. 15. An euil conscience the heauiest torment cha 2. 15. With doubting conscience nothing ought to be done cha 14. 23. True consent what it is cha 15. 5. Conspiracy or consent out of God is miserable cha 15. 5. Contention for rebellion and stubbornnes cha 2. 8. Contention is condemned cha 1. 28. 13. ver 13. 14. 1. Who are contumelious cha 1. 28. The counsailes of the godly are sometime turned of the Lord. cha 1. 13. The consolation of the faithful cha 2. 5. 4. 13. 6. 14. 8. 1. 9. 33. and 10. 8. Continual prayer cha 12. 12. The contrariety of the letter and the spirit chap. 7. 6. The consolation of Pastors cha 1. 9. Contentious and vnprofitable questions must be auoyded cha 14. ◠Couetousnes condemned chap. 1. 28. Couenants why they differ from the promise cha 9. 4. A twofold cutting off cha 11. 22. Curiositie is to be auoyded cha 9. 14. 11. 23. D DAuid the image of Christ cha 11. 9. Day put for the brightnes of celestiall life cha 13. 12. The day of iudgement horrible chap. 2. 5. The day of iudgement must be looked for cha 2. 16. Dayes superstitiously obserued cha 14. 6. Death almost alway present to the seruants of God cha 8. 36. Death to what end it is to be wished for of the godly cha 7. 24. Death of sinne the life of man chap. 7. 9. Death the reward of the reprobate chap. 6. 23. The difference of right and wrong how it is graffed in the heartes of men chap. 2. 15. The
sinnes wherby God imputeth righteousnes vnto vs and the sanctification of the spirite by the which he frameth vs a new vnto good works I take the particle aduersatiue to bee put for a causall whiche hapneth often as though it were said because we are vnder grace therefore we are not vnder the law Now the sence shal be plaine For the Apostles minde is to cōfort vs that we faint not in the study of wel doing for that we feele as yet in our selues many imperfections For howsoeuer we be vexed with the sting of sinne yet it cannot subdue vs because we get the vpper hande through the spirite of God Moreouer being vnder grace we are free from the seuere exaction of the law Here furthermore the Apostle is to be vnderstood to take it for a thing graunted that all they who are destitute of the grace of God being bound vnto the yoke of the law are holden vnder condemnation And so on the contrary a man may argue that so long as mē are vnder the law they are subiect to the power of sinne 15 What then Because the wisedome of the flesh alway cryeth out against the mysteries of God he necessarily addeth this Preoccupation For seeing the law is the rule of righteousnes and was giuen to gouerne men we thinke that it beyng broken straightwayes all discipline falleth to the ground the barres are broken and finally there remayneth no choyse or difference of good and euill But herein we are deceiued that by the abrogation of the law we think that righteousnes is abolished which God commendeth vnto vs in the law We are not deliuered from the obedience of the commandemēts but from the curse of the law For this is not to bee drawen vnto the preceptes teaching a right forme of life whiche Christ confirmeth and establisheth rather then abrogateth And this verily is the proper solution that nothing els is taken away but the curse of the lawe whereunto all menne that are out of grace be subiect But Paule albeeit hee doeth not expressely shewe that yet indirectlye hee declareth it 16 God forbidde Knowe yee not It is not a bare reiection as some haue thought as though he had rather detest such a question then refute it For straight after followeth a confutation taken from the nature of contraries almost to this sence betweene the yoke of Christ and sinne there is more cōtrariety then that any can together beare them both If we sinn we deliuer our selues into the seruitude of sinne but on the cōtrary the faithfull are redeemed from the tyranny of sinne that they might serue Christ therefore it is impossible they should abyde bound vnto sinne But it shal be profitable more neerely to discusse the order of this argument as it is digested of Paule To whom you obey This relatiue hath the force of a Particle causall as it doth often come to passe Like as if one sayd there is no kynd of wickednes a paricide wil not doe who doubted not to commit the greatest mischiefe of al such a cruelty as in it selfe is almost abhorred of the very beastes And the reason of Paule is taken partly from the effects partly from the nature of Correlatiues For first if they obey he gathereth they are seruants because their obediēce testifieth that he hath power to command who bringeth them so into his obsequie This reason is taken from the effect of seruitude out of the which aryseth that other if yee be seruauntes Then agayne is the power of dominating in him Or of obedience Hee speaketh improperly For if he woulde haue made one part aunsweare another he should haue saide or of righteousnesse vnto life But seeyng the inuersion of the woordes did hinder nothing the sence of the matter hee choose rather by the name of obedience to expresse what righteousnesse is Wherin yet there is the figure Metonymia because obedience is taken for the commaundementes of GOD which are to bee obeyed Obedience put for the commandements are to be obeyed And whereas hee hath put downe this woorde obedience without anie addition thereby he declareth it is God onelie vnto whose authoritie consciences ought to be subiecte And therefore obedience yea though that name of God be not expressed neuerthelesse is referred vnto God for it cannot be manifold 17 But thankes bee vnto God This is the application of the similitude vnto the present cause wherein although they were onelie to haue beene admonished that they are not the seruants of sin he addeth a thankesgiuing first that he might teach how it is not of their owne merite but of the singuler mercie of God and also that by the thankesgiuing they might learne how great a benefite of God it is and so much the more might bee incouraged to detest sinne And he giueth thankes not in respect of that time wherein they were the seruauntes of sinne but for that deliueraunce followed Wherfore Paul giueth thankes whiles they ceassed to bee that they were before And this secrete comparison of the former estate with the present hath an Emphasis For the Apostle taketh vp the slaunderers of the grace of Christe whiles hee sheweth the that ceasing all mankinde is holden captiue vnder sinne but so soone as that sheweth it selfe the kingdome of sinne ceaseth Hereuppon we may gather that we are not therefore freed from the seruitude of the law that we should sinne because the lawe doeth not loose his dominion or power before the grace of God haue taken vs to it selfe that it might restore righteousnes in vs and therfore it is impossible we should be vnder sinne when the grace of God raigneth in vs. For we shewed before that vnder this woorde is conteyned the spirite of regeneration you haue obeyed from the hearte Here also Paule compareth by the way of contrarietie the secrete vertue of the spirite with the externall letter as though he saide Christ inwardly frameth our heartes better then if the lawe shoulde force them by threatning and terrifiyng And so is that obloquie done away namely if Christ deliuer vs from the subiection of the lawe he bringeth libertie of sinne To what end we are deliuered frō sinne in Christ Seeing he doth not deliuer his that they shoulde liue as they list or that they should triumph without modestie as loose horses through the fields but leadeth them vnto the best kinde of life Although Erasmus following the old interpreter chooseth rather to translate it forme I am constrained to leaue this word type which word Paul vseth except some peraduenture had rather turne it example For he seemeth vnto me to note the expresse image of that righteousnes which Christ graueth in our harts And that answereth to the prescript or determinate rule of the law wherunto all our actions ought to be formed that they leane not to the right or left hand 18 But beeing freed from sinne The meaning is it is absurde that any after he is deliuered out of
handle the place of Moses but onely to apply it vnto the treatise of the present cause He doeth not therefore recite sillable by sillable what is in Moses but he vseth a polishing whereby hee applyeth the testimonie of Moses more neerely to his purpose Hee spake of pâ—aces are not to bee come vnto Paule hath expressed those places whiche are most of all hidden from our eyes and yet are to bee â—eeâ—e of our faith Wherefore if you take these to be spoken by the way of amplification or polishing thou canst not say that Paule hath violently and vnaptly wrested the woodes of Moses but rather thou wilt confesse that without any damage to the sense hee hath notably alluded vnto the wordes heauen and Sea Now let vs expound the wordes of Paule simply Because the assurance of our saluation dependeth vpon two principles namely whiles wee vnderstande that life is purchased for vs and death conquered to vs. With both which he teacheth our faith is supported by the word of the Gospell For Christe by dying hath swallowed vp death by rysing againe he hath gotten life in his power Nowe in the gospell the benefite of Christes death and resurrection is communicated vnto vs then there is no cause that wee shoulde seeke further for any thing Therefore that it myght appeare the righteousnesse of faith is aboundantly sufficient vnto saluation hee teacheth that those two members which onely are necessary vnto saluation are conteined in it Who then shall ascend into heauen Is as much as if he said who knoweth whether that inheritance of eternall and celestiall life abideth for vs Who shall descend into the deepe As if thou said who knoweth whether eternall death of the soule also follow the death of the bodie Both which doubtes hee teacheth to bee taken away by the righteousnesse of faith For the one should bring Christ downe from heauen Christ in his humane nature hath taken possesion of the heauens for the faithfull the other froÌ„ death should bring him backe againe For the ascention of Christe into heauen ought so to establish our faith of eternall life that hee in a maner draweth Christe himselfe out of the possession of the heauens that doubteth whether the inheritance of heauen bee prepared for the faithfull in whose name and cause hee is entred in thyther Likewise seeing hee tooke vpon hym the great horrours of Hell that hee myghte deliuer vs thence to call it into question whether the faythfull be still subiect to this miserie is to make his death voide and in a maner to denie it 8 But what saith it That negatiue speech which the Apostle hath hitherto vsed did serue to take away the impediments of faith it remaineth therefore that he declare the maner of obteining righteousnesse vnto the which ende this affirmation is added And whereas there is an interrogation interposed when they might all haue beene spoken together in on course of speeche that is done to procure attention And also his meaning is to shewe what a great difference there is betweene the righteousnes of the law and the Gospel seeing that sheweth it selfe a farre off it doth driue away all men from comming vnto it but this offering it selfe at hand doth familiarly inuite vs vnto the fruition of it The word is neere thee First of all this is to bee noted that least the mindes of men beeing carried away by vaine circumstances shoulde erre from saluation the boundes of the worde are prescribed vnto them within the whiche they ought to keepe themselues For it is as if hee shoulde commaund them to bee contente with the worde onely and admonish them that in this glasse the secretes of heauen are to bee seene which would both dasill theyr eyes with their brightnes astonishe their eares and also make the mynd it self amased Therefore the godly receiue an excellent consolation out of this place touchyng the certaynetie of the worde namely that they may as safely rest therein as in the most present beholdyng of things or as in any thyng is present and in hande Secondly it is to bee noted that suche a worde is propounded by Moses wherein wee haue firme and sure trust of saluation This is the worde of faith Iustly doth Paule take that for the doctrine of the lawe doth not pacyfie and quiet the conscience neyther doeth it minister vnto the conscience those thinges wherewith it ought to bee content Yet in the meane whyle hee excludeth not the other partes of the worde no not the precepts of the lawe but his mynde is to put downe remission of sinnes for righteousnesse and that without suche exact obedyence as the lawe requireth Therefore the worde of the gospell wherein wee are not commaunded to merite righteousnesse by workes but to imbrace it by faith being freely offered sufficeth to pacifie mens consciences and establish their saluation And the worde of faith by the figure Metonymia is put for the worde of promise that is for the gospel because it hath a relation with faith For the contrarietie whereby the law is discerned from the gospell muste bee vnderstood And out of this note of distinction we gather as the lawe requireth workes so the gospell requireth nothing els but that men bring faith to receiue the grace of God This parcell whiche wee preache is therefore added least any shoulde suspect Paule to dissent from Moses For hee testifieth that in the ministerie of the Gospell hee agreeth with Moses seeing he also did not place our felicitie any other where then in the free promise of Gods grace 9 So that if thou confesse This also is rather an allusion then a proper and naturall interpretation For it is like that Moses by the figure Synecdoche did vse the worde mouth Synecdoche is when by one thing another is vnderstood for face or countenance But it was not vnseemely for the Apostle to allude vnto the worde mouth to this sense when the Lorde publisheth his worde before our face assuredly hee calleth vs vnto the confession thereof For wheresoeuer the woorde of the Lorde is there it ought to fructifie and the fruite is the confession of the mouth Whereas hee putteth confession before faith it is the figure Anastrophe very vsuall in the Scriptures For the order had beene better Anastrophe is an inuersion of wordes when that is first should be last c. if faith of the hearte being put in the first place confessioÌ„ of the mouth which proceedeth thence had beene added And he doth confesse the Lorde Iesus aright who adorneth him with his vertue acknowledging him to bee such one as hee is giuen of the father and described in the Gospell And whereas resurrection onely is named wee must not so take it as though his death were in no place but because Christ by rysing again made vp our saluation For albeit our redemption and satisfaction was accomplished by his death by the which we are reconciled vnto God yet the victorie
against sinne death and Satan was gotten by his resurrection Hence also came righteousnesse newnes of life and the hope of blessed immortalitie And therefore oftentimes resurrection only is set before vs for our confidence of saluation not that it shoulde lead vs away from his death but because it testifieth the effecte and fruite of his death to bee briefe his resurrection conteineth in it his death Whereof we haue said somewhat in the vi chapter And also that Paule requireth not onely an historicall fayth but hee compriseth the ende thereof in the resurrection For wee must remember wherefore Christe rose againe namely that in raysing him the counsaile or aduise of God the father was to restore vs all to life For although Christe had this power of himselfe to take his soule againe yet notwithstāding this worke for the most part in the scripture is ascribed vnto God the father 10 For with the hearte man beleeueth vnto righteousnes This place may further vs to the vnderstanding of the iustification of faith For it declareth that wee are thereby iustified that we imbrace the mercy of God offered vnto vs in the Gospell hence therefore is it that wee are iuste because wee beleeue that God is gracious vnto vs in Christe But let vs note that the seate of faith is not in the head but in the hearte and yet I will not contend about that matter in what part of the body faith resteth but because the worde hearte is almost alway taken for a serious and sincere affection What faith is I say faith is a firme effectuall confidence and not a bare knowledge onely With his mouth man maketh confession vnto saluation It may seeme marueilous why hee should now attribute a portion of our saluatiō vnto confessiō hauing so often before this testified that wee are saued by faith onely But thereby it may not bee collected that confession is the cause of our saluation onely his minde is to shew how God doth perfect our saluation namely whiles he causeth faith with hee hath put into our harts to appeare forth by cōfessiō Yea his mind was simply to note which is true faith The nature of a true faith whence this fruite proceedeth least any shoulde pretende a vayne title of faith for it for true faith ought so to kindle the hearte with the studie of Gods glory that the flame thereof may appeare foorth And surely hee that is iustified euen nowe alreadie hath obteined saluation therefore the faith of the hearte maketh no lesse vnto saluation then the confession of the mouth Thou seest hee hath so distinguished that hee referreth the cause of iustification vnto faithe and in the second place sheweth what is necessarie for the consummation of saluation For neither can any beleeue but hee must confesse with his mouth and there is a necessitie of perpetuall consequence not which may ascribe saluation vnto confession But let them see what they can answere vnto Paule who at this day proudly boast vnto vs an imaginarie faith whiche beeing contente with the secrecie of the heart leaueth out confession of mouth as a superfluous thing For it is too childishe to saye there is fire there where there is neither flame nor heate 11 For the scripture saith euery one that beleeueth in him shall not bee ashamed 12 For there is no difference betweene the Iewe and the Grecian for hee that is Lorde ouer all is rich vnto all that call on him For whosoeuer shall call vpon the name of the Lorde shal be saued 11 For the scripture saith hauing noted the causes why God did iustly reiect the Iewes hee returneth to affirme or proue the calling of the Gentiles which is the other part of the question wherein hee is nowe conuersant Because therefore he had declared the way whereby men come vnto saluation and the same is no lesse common and open for the Gentiles then the Iewes Nowe adding first an vniuersall signe hee doeth plainely extende it to the Gentiles secondly he also calleth the Gentiles by name vnto it And hee repeateth that testimonie which he had alreadie alleadged out of Esay that his sentence might haue the more authoritie and also that it mighte appeare howe well the Prophecies spoken of Christe doe consent with the lawe 12 For there is no difference or respect c. If confidence or faith only bee required whersoeuer the same shal be founde there againe the loue of God shall shew foorth it selfe to saluation then shal be no difference or respect of kinred or nation And he addeth a most firme reason for if he who is the Creator maker of the whole world be the God of all men hee will shew himself louing to all who shall acknowledge and cal vpon him as God For seeing his mercy is infinite it cannot be chosen but that it should extend it selfe to all who craue or seeke for the same Rich is taken in this place actiuely for bountifull and beneficial Where we must note that the richnes of our father can not be diminished or decreased by his bountie and liberalite and therefore that wee haue nothing the lesse albeit he in rich others with the manifolde treasures of his grace The riches of God cannot bee decreased Therefore there is no cause why wee shoulde enuie one anothers prosperitie as if thereby wee lost or wanted any thing And albeit this reason of itselfe was strong enough yet hee confirmeth it by the testimonie of the Prophet Ioel because the vniuersall particle being expressed hee includeth all men together But the readers shal perceiue much better by the circumstance that that which Ioel vttereth doth agree with this place Ioel. 2.32 Acts. 2.24 and likewise that in the Acts Both because in that place he doth prophesie of Christe his kingdome and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning he promiseth saluatiō to all who shal cal vpon the name of God Whereupon it followeth that the grace of God doth pearce euen to the very deapth of death so farre foorth as it be sought for thence that it is not to be denied the Gentiles 14 How then shall they cal vpon him in whom they haue not beleeued and how shall they beleeue in him of whō they haue not heard and how shal they heare without a Preacher 15 But howe shall they preache except they bee sent according as it is written Howe bewtifull are the feete of them who bring tidings of peace who bring tydings of good things 16 But all haue not obeyed the gospell for Isaias saith Lorde who hath beleeued our speech 17 Therfore faith commeth by hearing and hearing by the word of God Heere I will not busie the reader ouer long in reciting and refuting other mens opinions Let euery mā vse his own iudgement and let it be lawfull for me freely to say what I thinke Therefore that you may vnderstande what is