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
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
Therefore in it onelye is saluation to bee founde And hee bringeth for the first argument of condemnation that when the frame of the worlde and this comely composition of Elementes ought to haue beene a spurre vnto man that hee shoulde glorifie GOD no manne was founde to doe his duetie Whereby appeareth howe all menne are guyltye of sacriledge and wicked and abhominable ingratitude Some menne thinke this to bee the firste proposition or generall sentence that Paule might beginne his Sermon at Repentaunce but my mynde is that the disputation beginneth heere And that the state of the cause was sette downe in the former proposition For the purpose of Paule is to shewe where saluation is to bee sought for And hee hath alreadye pronounced that wee doe not otherwise obtayne it then by the Gospell But because fleshe doeth not willinglye humble it selfe thus farre that it might assigne the prayse of saluation to the onelye grace of GOD Seeing al men are guilty of eternall death in themselues who so wil be saued must seeke for life else where Paule prooueth the whole worlde to bee guiltye of eternall death Whereuppon it ensueth that wee must seeke for life else where seeyng wee are all loste and vtterlye cast awaye in our selues Howe bee it the woordes beeyng diligentlye weighed will helpe greatelye to the vnderstanding of the tenour of the proposition Some putte a difference betweene impietye and vnrighteousnesse after this sorte by the firste woorde they vnderstand the violating of the woorshippe of GOD by the second the violating of that equitye shoulde be amongst men But because the Apostle immediatly after referreth that vnrighteousnesse vnto the neglect of religion we wil vnderstand both as one and the same Secondlye all impietye of menne Hypallage is when in speeche the order of things is turned by the figure Hypallage for the impietie of all men or whereof all menne are guiltye One thing to witte vnthankfulnesse against God is sette foorth by two names because wee offende therein two wayes It is called Asebeia id est impiety or vngodlines as a dishonouring of God It is called Adigeia â—d est vnrighteousnes or iniustice because man in taking vnto him selfe that is Gods hath vniustly robbed GOD of his honour Wrath an humane affection after the manner of the Scripture How God is said to be angrie is put for the reueÌ„gement of God because GOD when hee punisheth seemeth in our opinion to bee angrye Therefore it doeth not signifye any motion in GOD but onelye hath respecte vnto the sence of the sinner that is punished When hee sayeth that the same is reuealed from heauen although this particle from heauen bee taken of some in steede of an Epitheton as though it were sayde of the Celestiall GOD yet I thinke there is more efficacie in it after this sence whether soeuer a manne looke about him he shall finde no health for so farre and wyde as the heauens are the wrath of God is powred out into the whole worlde The trueth of God signifieth the true knowledge of GOD. Gods truth is withholdeÌ„ wheÌ„ his true knowledge is suppressed or obscured To withholde it is to suppresse or obscure it whereby they are as it were accused of thefte Where wee translate it vniustlye Paule hath in vnrighteousnesse which phrase of the Hebrewes is all one but wee studie to bee playne 19 For as muche as that whiche may bee knowen of God Thus hee tearmeth that whiche is lawefull or expedient for vs to knowe of GOD. And hee vnderstandeth all that whiche appertayneth to the setting foorth of the glorye of the Lorde or whiche is all one whatsoeuer might mooue or stirre vs to glorifie God By whiche woorde hee signifyeth that GOD can not bee conceyued of vs God cannot be knowen as he is but only so farre as it hath pleased him to make himself knowen howe greate hee is but there is a certayne measure within the whiche men ought to keepe them selues euen as God applyeth to our capacitye what so euer hee testifieth of him selfe Those dote therefore whosoeuer they bee contende to knowe what God is because it is not vayne that the Spirite the Teacher of true wisedome doeth call vs vnto To gnoston to saye whiche maye bee knowen of God And howe it maye bee knowen hee will shewe straight way in that which followeth For the greater Emphasis hee sayeth rather in them then simply them For although the Apostle doeth euery where vse the Phrases of the Hebrewe tongue wherein Beth is often superfluous yet heere it is thought hee woulde shewe suche a manifestation of God whereby they might bee vrged more neerelye then that they coulde make anye euasion as vndoubtedly euery one of vs doeth feele it grauen in his heart Whereas he sayeth God hath shewed it the meaning is that man was therefore made that he might be a beholder of the frame of the world and that therefore were eyes giuen vnto him that by the beholding of so goodly a spectacle The beholding of Gods workemanship in the creation should leade vs vnto God he might be carried vnto the author him selfe 20 For the inuisible thinges of him God by himselfe is inuisible but because his Maiestie shyneth in all his workes and creatures men ought in them to acknowledge him For they doe playnlye shewe foorth their woorkemaister In whiche respect the Apostle to the Hebrewes calleth the worlde a glasse or spectacle of inuisible thinges Hee reckoneth not particulerly what thinges maye bee considered in God By the glasse of Gods creatures we may come eueÌ„ to the knowledge of his eternall power Godhead but he teacheth that wee may by that glasse come euen vnto the knowledge of his eternall power and Godhead For it behooueth him who is the authour of all thinges to bee without beginning and of him selfe When wee are come thither nowe the Godhead sheweth it selfe which cannot consist but with euerye the vertues of God seeing they are all comprehended vnder it To the intent that they shoulde bee without excuse Heereby it doeth easilye appeare what menne gette by this demonstration namelye that they can alleadge no excuse beefore the iudgement of GOD but they are iustlye condemned Let this distinction therefore stande the demonstration of God whereby hee maketh his glorie apparaunt in his creatures The reuelation of God in his creatures hath a two fold consideration in respecte of the brightnesse thereof is cleere enough but in respecte of our caâ—â—citie is not so sufficient Yet wee are not so blynde that wee canne pretende ignoraunce to quite vs from the blame of naughtinesse or peruersitie First wee conceyue with our selues there is a God Secondly that the same whosoeuer hee bee is to bee woorshipped But heere our reason fayleth before it canne obtayne eyther who is GOD Heb. 11.3 It is the light of faith wheâ—eby we profit aright in the creation of the world or what hee is Wherefore the
required here that the faithfull are not disstinguished by temporall or externall notes so it mattereth not whether they be Gentiles or Iewes 23 For there is no difference All haue sinned and are depriued of the glorie of God 24 And are iustified freely by his grace through the redemption is in Christ Iesus 25 Whom God hath set foorth to be a reconciliation through faith in his blood to declare his righteousnes by the forgiuenes of the sinnes that are passed through the patience of God 26 To shewe at this time his righteousnesse that he might be iust and a iustifier of him whiche is of the faith of Iesus 23 For there is no difference Hee inioyneth vnto all without exception the necessitye of seeking righteousnesse in Christe as if he shoulde saye there is no other way to obteyne righteousnesse by neither are some iustified this way and other some that way But all together by faith because all are sinners and therefore they haue not whereon to glorie with God And he taketh it for a thing graunted that when menne are come vnto the tribunall of God whosoeuer is guiltye of sinne in his owne conscience hee lyeth confounded and so ouerthrowen vnder his owne ignominie that no sinner can abyde the face of God as we see in the example of Adam Agayne he fighteth with an argument taken from the contrarye where wee must marke what followeth Because all menne are sinners Paule inferreth that they want or are depriued of the prayse of righteousnesse All glory of righteousnes taken from men because they are sinners Therefore according to his doctrine there is no righteousnesse but that is perfect and absolute For if there were any halfe righteousnesse then shoulde not he is a sinner be altogether spoyled of all glorye Whereby that fable of righteousnesse in parte as they call it is sufficiently refelled For if it were true that wee are partly iustified by woorkes and partly by the grace of God This argument of Paule shoulde be of no force Where sinne is there is no righteousnes vntil Christ haue taken away the curse Gal. 3.10 namely that all are therfore depriued of the glory of God because they are sinners It is therefore out of all controuersie there is no righteousnesse there where sinne is till Christ haue put away the curse And that is it is sayde to the Galathians As many as are vnder the lawe are subiect to the curse but we are deliuered from this by the benefite of Christ By the glorie of God he vnderstandeth that glory which hath place before God Ioh. 12.43 as it is said with Iohn they haue loued more the glory of men then the glorye of God And so he calleth vs from the delight of humane iudgement vnto the celestiall iudgement seate And are iustified freely The Participle after the manner of the Grecians is put in steede of the verbe The meaning is because there remayneth nothing els vnto men in themselues but that they beeyng smitten thorow by the iuste iudgement of God shoulde perishe therefore they are iustified freelye by his mercie For Christ helpeth this misery and doeth communicate himselfe to the faithfull that in him onely they maye finde all thinges whiche are wanting vnto them As it falleth out there is no place in all the Scripture more notable to set foorth the power of this righteousnesse The efficient materiall formall and finall cause of our iustification For it sheweth the mercy of God to be the efficient cause Christ with his blood to be the matter or materiall cause Faith conceyued by the woorde to be the formall or instrumentall cause Lastly the glory both of the iustice goodnes of God to be the final cause Concerning the efficient cause hee sayeth wee are iustified freely and that verely by his grace Therefore by this he sheweth howe all is of God and nothing of our selues It might haue beene sufficient to haue opposed grace vnto merites but least wee shoulde imagine an halfe righteousnesse hauing added a repetition hee doeth more clearelye shewe foorth his mynde and hath ascribed the true effect of righteousnesse to the onelye mercy of God which righteousnesse the Sophisters rent in peeces and mayme least they should be constrayned to confesse their owne pouerty By the redemption The matter of our righteousnesse or iustification is that Christe by his obedyence hath satisfied the iudgement of the Father and by taking our person vppon him hath deliuered vs from the tyrannye of death wherewith we were holden captiue For by the satisfaction of that sacrifice which he offered our guiltines is taken away Wherby also the imagination of those is notably refelled Righteousnes is not a quality in vs. which will haue righteousnesse to be a quality in vs. For if we be therfore reputed righteous before God because we are bought or redeemed by a price then surely wee borowe that else where which is not in our selues And straight wayes Paule declareth of what power this redemption is and whereunto it serueth namely that we might be reconciled to God For he calleth Christ the propitiation or rather which liketh vs better that we might allude vnto the olde figure the propitiatory And what els signifieth that but that we are iuste so farre foorth as Christe reconcileth the father to vs But now it behoueth to consider the words Whom God foreappoynted c. Because the Greeke worde Protithenai sometime signifieth to determine or appoynt afore sometime to bring foorth into light if the first signification be taken Paule referreth it vnto the free mercy of God that Christ was foreordayned a mediatour whiche should reconcile the father to vs by the sacrifice of his death And this is an excellent commendation of grace that God did willingly of him selfe seeke out a meane whereby he might take away our curse And certaynly this place seemeth to agree with that of Iohn God so loued the world that he gaue his onely begotten sonne Howbeit if we imbrace the other sence the same reason shall stād that God in his tyme made him manifest whom he had decreed with himselfe to be the mediatour In the worde propitiatory I think there is an allusion as I said vnto the old propiciatory For he teacheth how that is exhibited in Christ indeede which was figured there Yet because the other opinion cannot be disproued if any had rather vnderstand it more simply I will leaue it to their election The meaning of Paule in this place may surely be gathered out of his wordes Without Christ God is alway angry with vs. namely that God without Christ is alway angry with vs and that we are reconciled by him whiles by his righteousnesse we are accepted For God doth not detest in vs his owne workemanship but our vncleannesse which hath extinguished the light of his image which vncleannes when the washing or rinsing of Christ hath done away he loueth and imbraceth vs as his owne pure workmanship
are prouoked to murmure against God yea euen to curse GOD. But when as the inwarde meekenesse which be infused by the spirite of God and consolation which is suggested by the same spirite hath succeeded in the place of stubburnesse or frowardnesse tribulations are instrumentes to begette patience whiche tribulations can procure nothinge in the obstinate but indignation and murmuringe 4 Pacience triall Iacob 1.3 Iames seemeth in the like gradation to followe a diuerse course because he saith triall or probation bringeth fourth patience What trial signifieth with Paul But the diuerse acception of the worde beeing vnderstoode will reconcile both places For Paul taketh tryall or probation for experience which the faithfull take of the sure protection of God whiles they trusting to his helpe ouercome all extremities namely whiles through patient sufferaunce they abide firme for so they prooue what valewe the power of God is whiche hee hath promised shoulde bee alwaye present with his Iames vseth the same worde for tribulation it selfe according to the common vse of the Scripture What trial signifieth with Iames. because by them God proueth and examineth his seruauntes wherevpon they are often called temptations Therefor concerning this presēt place then haue we profitted accordingly in patiēce or suffring whē we accoūt the same to haue cōsisted vnto vs by the power of God and so we gather hope that the grace of God shall neuer hereafter fayle vs which hath alwaye succoured vs our in necessitie Wherefore hee addeth that hope ariseth of tryall or probation for wee were vnthankefull if when wee haue receiued the benefites of God with the remembraunce of them wee did not afterwarde confirme our hope 5 Hope maketh not ashamed That is to say it hath a most sure ishewe of health Whereby appeareth wee are exercised of the Lorde in aduersities to this ende that our saluation might bee promoted by these degrees Then can not miseries which after a sort are helpers to blessednesse make vs miserable And so is that prooued hee saide namely that the godly haue matter of glorying in the middest of afflictions Because the loue of God I do not referre this onely vnto the worde went last before but vnto the whole sentence therefore I say we are prouoked or quickened by tribulations vnto patience and patience is an experiment vnto vs of the helpe of God whereby wee are the rather incouraged vnto hope for howe so euer wee bee pressed and seeme such as shoulde straightwayes bee ouerthrowen yet wee cease not to feele the fauour of God towardes vs which is a most fruitfull consolation and farre more ample then if all thinges happened prosperously Gods fauour is the welspring of all goodnesse For as when God is angrie that is miserie it selfe which in shewe seemeth to bee felicitie so when he is pleased sure it is that euen calamities shall haue a prosperous and happie successe Seeing all thinges must serue the will of the creator who according to his fatherly fauour towardes vs as Paule will repeate againe in the eyght chapter tempereth al the exercises of aduersities to our saluation This knowledge of the loue of God towardes vs is put into our heartes by the spirite of God For the good thinges whiche God hath prepared for his worshippers are hidden both from the eares and eyes and mindes of men it is the spirite onely whiche can reueile them And this participle shedde abroade Hath great emphasis for it signifieth the loue of God towardes vs to be so plentifully reueiled that it might fill our heartes And being so shedde abroade through all partes it doeth not onely mitigate sorrowe in aduersitie but as a sweete sauce it maketh tribulations amiable Moreouer he sayth this spirite is giuen namely bestowed vpon vs by the free goodnesse of God and not rendered vnto vs for our merites As Augustine noteth very well Loue here betokeneth that loue wherewith God loueth vs and not that loue wherewith wee loue him who notwithstanding is deceiued in the exposition of the loue of God he sayth wee suffer aduersitie constantly and are confirmed in hope because wee being regenerate by the holy spirite doe loue God This is veryly a godly saying but it commeth not neere the minde of Paule For loue here is not taken actiuely but passiuely And sure it is nothing els is taught of Paule then this to bee the true fountaine of all loue that the faythfull bee perswaded they are loued of God neither are they lightly drenched with this perswation but therewith they haue their mindes altogether imbrued 6 For Christ when wee were yet weake according to the time died for the vngodly 7 Doubtlesse one will scarse die for a righteousnes man but yet for a good man it may be that one dare die 8 But God confirmeth his loue towardes vs seeing that while we were yet sinners Christ died for vs. 9 Much more then being nowe iustified by his blood we shal be saued from wrath through him 6 For Christ In translating I durst not take so muche vpon mee as to turne it according to the time wherein wee were weake which sence notwithstanding liked mee rather For here beginneth an argument from the greater to the lesse which hee prosecuteth afterwarde at large Albeit hee hath not framed the course of his speach so distinct but the disordered composition of the speach shall trouble the sence nothing If Christ quoth hee take pitie vpon the vngodly if he reconciled his enemies to his father if hee did this by the vertue of his death nowe muche more easely will hee saue them being iustified being restored to fauour hee will keepe them in the same chiefly seeing the efficacie of his life is nowe added vnto his death Some take the time of weaknesse for that time wherein Christe beganne firste to bee manifested to the worlde and they suppose those men who were vnder the erudition of the lawe to haue bene like vnto children But I referre it vnto euerie one of vs and saye it noteth the tyme What tyme is called the tyme of weaknes that goeth before euery mans reconciliation to God For as we are all borne the sonnes of wrathe so are we holden vnder that curse vntill we be made partakers of Christ And he calleth those infirme or weake which haue nothinge in them but it is corrupted For he termeth the same straightwayes after vngodly Neither is it any newe thing that this word infirmitie should be so taken So he calleth the priuie parts of the bodie 1. Cor. 12.22 2. Cor. 10.10 feeble And the presence of the bodie which hath no maiestie weake And this signification a litle after doeth often occurre Therefore when we were feeble that is neither worthie nor mete that God should respect vs at that tyme Christ died for the wicked because faith is the beginninge of pietie from the which they were all estraunged for whome he died which also taketh place in the old
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
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
patiently expect a deliueraÌ„ce For he would that they being lift vp with the expectatioÌ„ of the blessednes to come should with stoutnes of mind ouercome al the preseÌ„t euils that they might not coÌ„sider what they are but what they shal be Which haue the first beginnings Wheras some interprete first fruits a rare singular excellency that I like not at all therfore to auoyd doubtfulnes I choose rather to translate it first beginnings For I doe not with theÌ„ take it to be spoken of the Apostles onely but of al the faithful who in this world are only sprinckled with drops of the spirit or certainly wheÌ„ they haue profited very wel being indued with a certaine measure thereof are yet farre froÌ„ the perfection thereof These therfore are vnto the Apostle the first beginnings or first fruits Wherunto the whole or entire increase is opposed For seeing wee are not yet indued with fulnes it is no maruel though we bee moued with disquietnes And wheras he repeateth we our selues addeth in our selues that he doth for the more vehemeÌ„cy that hee might expresse a more feruent desire And he doth not only name desire but a mourning for where there is a feeling of misery there is also mourning Expecting the adoption Adoption here improperly yet not without good reason Adoption put for that inheritance we are adopted vnto the fruition therof is called the fruitioÌ„ of that inheritance wherunto we are adopted For Paule meaneth that that eternall decree of God wherby he hath chosen vs for sonnes before the world were made of the which he testifieth vnto vs by the gospel the faith whereof he sealeth by his spirit in our hearts should be voyde vnlesse the promised resurrection were firme sure which is an effect therof For to what end is god our father but that this earthly pilgrimage being ended the celestiall inheritance might receiue vs Hereunto apperteyneth the redemption of our body which is straightwaies added For the price of our redemption was so paid of Christ that death neuertheles might hold vs yet bound in his bonds yea we carrie it within vs wherupon it followeth that the sacrifice of the death of Christ shoulde be in vayne and fruitles except there appeared fruite in the celestial renouation 24 For we are saued by hope Paul confirmeth his exhortatioÌ„ by an other argument Namely because our saluation cannot be separated from a kinde of death which he proueth by the nature of hope For seeing hope extendeth it selfe vnto things not yet knowen by experience and representeth vnto our mindes the image of things which are hid and farre off whatsoeuer is either openly seene or holden with the hand cannot be hoped for But Paule taketh it for a thing so grauÌ„ted that it cannot be denied so long as we liue in this worlde our saluation standeth in hope whereby it followeth that it is laide vp with God farre aboue our sences Whereas he saith that is no hope which is seene it is verily a hard speeche but yet such as obserueth not the sence for he goeth about simply to teach seeing hope is of good things to come not present it can neuer be ioyned with manifest possession So then if any thinke much to mourne they must needâ— euert the order is set downe of God who doeth not call his vnto the triumph before he haue exercised them in the warfare of sufferance But seeing it hath pleased God to nourish our saluation as it were secretly in his bosome it is expedient for vs to labour in earth to be oppressed to mourne to be afflicted yea to lye as it were halfe dead or like vnto those are dead For they who couet a visible saluation they put them selues by it renouncing hope which is ordeyned of God to be the keeper of it 25. But if we hope for that we see not This is an argument taken from the antecedent to the consequent because patience necessarily followeth hope For if it be grieuous to wante the good thing thou desirest vnles thou support and comfort thy selfe by patience thou must fall by desperation So then hope alway draweth patience with it So it is a most fitte conclusion namely that the doth vanquish away whatsoeuer the Gospel promiseth of the glorie of the resurrection except by bearing the crosse and tribulations patiently we passe through this present life For it life be inuisible then we must haue death before our eyes if glorie be inuisible then ignominy is present Therfore if thou wilt comprise this place in fewe wordes The saluation of the godly is laid vp in hope thou maiest digest the argumentes of Paule into this forme Saluation is layde vp in hope for all the faithfull it is the propertie of hope to inteÌ„d vpon good thinges to come and which are absent therefore the saluation of the godly is hidden vp Nowe hope is not otherwise mainteyned then by patience therfore the saluation of the godly is not consummated but by patience Patience is an inseparable companion of faith Finally heere wee haue a notable place that patience is an inseparable companion of faith The reason whereof is at hande because whiles wee comforte our selues with the hope of a better estate the sence or feeling of the present miseries is mollified and mitigated that they are not so hard to be â—oure 26 Likewise the spirite also helpeth our infirmities for we know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which caÌ„not be expressed 27 But he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the Saintes according to the will of God 26 Likewise the spirite also Least the faithful shoulde obiect that they are weaker then they are able to beare so many so hard burdens he setteth before them the helpe of the spirit whiche is aboundantly sufficient to ouercome al difficulties There is no cause then why any should complayne that the bearing of the crosse is aboue their strength seeing we are strengthened by vertue from aboue And the greeke word Sunantilambanesthai to helpe together is very significant namely that the spirit receiuing vnto it part of the burdeÌ„ wherwith our infirmity is oppressed doth not only helpe vs and succour vs but doeth so ease vs as though it vndertooke some part of the burden with vs. And in the word infirmities the plural number hath his augmentation For seeing experience doeth teach vs that vnlesse we be stayed by the power of God innumerable ruines are straight waies at hand Paule therfore admonisheth that notwithstaÌ„ding we are euery way weake diuers infirmities threateÌ„ falling vnto vs yet there is ayde inough in the spirit of God so that we shal neuer be moued or ouerthrown by any heape of euils Howbeit these helpes of the spirite teach vs more certainly that through the ordinaunce of God it is so brought to passe that by