Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	son_n	zion_n	19	3	8.7220	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17643	A commentarie vpon the Epistle of Saint Paul to the Romanes, written in Latine by M. Iohn Caluin, and newely translated into Englishe by Christopher Rosdell preacher. Whereunto is added a necessarie table for the better and more readie finding out of certayne principall matters conteyned in this worke; Commentarius in Epistolam Pauli ad Romanos. English	Calvin, Jean, 1509-1564.; Rosdell, Christopher, b. 1553 or 4.	1583 (1583)	STC 4399; ESTC S107213	360,940	450

our faith concerning free righteousnesse for it is a sealing of the righteousnesse of faith that to vs also whiche doe beleeue righteousnesse might bee imputed And so verie artificially Paule returneth those thinges vpon the aduersaries which might bee obiected of them For if the trueth and vertue of circumcision bee founde in vncircumcision there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles But seeing a doubt might arise whether wee also after the example of Abraham are not to confirme the same righteousnesse by the seale of circumcision Obiection why did the Apostle omitte it Answere Namely because hee thought the question to haue beene sufficiently answered by his woordes For seeing this sentence is admitted that circumcision serueth onely to seale the grace of GOD it followeth that at this day it were superfluous for vs who haue another Sacramente ordayned of the Lorde in place thereof Because therefore where baptisme is there is no vse nowe of circumcision hee woulde not to no purpose dispute of that whereof was no question at all to witte why the righteousnesse of faith shoulde not be sealed in the Gentiles by circumcision if they shoulde bee like vnto Abraham To beleeue by vncircumcision Is that the Gentiles beeing content with their estate are not to interpose the seale of circumcision And so this preposition dia by is put in steade of en in 12 Not to them which are c. This woorde are or bee in this place is taken for to bee reckoned or counted For hee checketh the carnall sonnes of Abraham who hauing nothinge but externall circumcision did boldelye glorye in it As for the other which is the principall they neglected it namely that they shoulde imitate the fayth of Abraham by whiche onely he obteyned health The circumcised Iewes were not otherwise iustified then as they beleeued the promise of grace Hereby may appeare how seriously he discerneth faith from the Sacrament not onely least anye should content him selfe with this without the other meaning with the Sacrament without fayth as though it were sufficient to iustification but also that the same fayth onely might fulfill all partes For whiles hee confesseth the Iewes whiche are circumcised to be iustified he doth precisely except so that they after the example of Abraham abyde in fayth onely For what shoulde be the meaning of faith in vncircumcision but that hee might shewe faith onely without any helpe elsewhere to be sufficient It is therefore to bee taken heede of least any man by deuiding or parting in halfes mixte together two causes of iustification By the same argument the schoole diuinitie is conuicted touching the difference of the Sacraments of the old and new testament for froÌ„ those they take away the power of iustifiyng to these they giue it But if Paule reason orderly whiles he proueth that circumcision iustifieth not because Abraham was iustified by faith the same reason is also of strength with vs that we may denie men to be iustified by baptisme seeing they are iustified by the same faith by the whiche Abraham was iustified 13 For the promise that hee should bee the heire of the world was not giuen to Abraham and his seede by the law but by the righteousnesse of faith 13 For the promise c. Nowe hee doeth more clearely repeate that antithesin or contrarietie of the lawe and faith with he touched before with also is diligently to bee noted because if faith borrow nothing of the Lawe that it might iustifie thence we vnderstande it hath rsepect vnto nothing but the mercie of God Furthermore the imagination of those which would haue this to bee spoken of ceremonies is easely refuted because if workes brought any thing vnto iustification then hee shoulde rather haue sayde not by the written lawe but by the lawe of nature But Paule doth not oppose spiritual holinesse of life against ceremonies but faith and his righteousnesse The summe therefore is the inheritaunce was promised to Abraham not because he had deserued it by keeping the law but because by fayth he had obteined righteousnesse And surely as Paule straightwayes declareth then doe the consciences of men inioye perfect peace when they feele that to be freely giuen them which is not due vnto theÌ„ by right Saluation in Christ apperteyneth no lesse vnto the Gentiles then vnto the Iewes Hereuppon also it followeth that the benefite is no lesse common to the Gentiles then to the Iewes the cause of which benefit doth equally appertayne vnto both For if mens saluation be founded vpon the onely goodnesse of God they restrayne and hynder the course thereof as much as in them lyeth who exclude the Gentiles from it That hee might bee the heyre of the worlde Seeyng eternall saluation is nowe in hand the Apostle seemeth out of season to carry the readers vnto the world But generally vnder this worde he comprehendeth the instauration or restoring which was looked for in Christ What is meant by the worde world Indeede restitution of life was the principall yet it behooued that the decayed state of the whole worlde shoulde be repayred Therfore the Apostle calleth Christ the heyre of all the goodes of God Heb. 1.2 Because the adoption which we obtayne through his grace hath restored vnto vs the possession of that inheritaunce from the which we fell in Adam And because vnder the type of the land of Chanaan not onlye the hope of eternall life was proposed vnto Abraham but also the full and perfect blessing of God the Apostle very aptly teacheth that the dominion of the worlde was promised vnto him The godly in this present life haue a certaine taste hereof because howsoeuer they are at diuers times pynched with pouertye yet for that with a quiet conscience they participate those thinges which God hath created to their vse Pouertie letteth not but the faithfull may be called the heyres of the world and with his fauour and will inioye the earthly blessinges as pledges and earnest pennyes of eternall life pouerty is no let vnto them wherefore they shoulde not acknowledge heauen earth and the Sea to belong vnto them The wicked albeit they heape vppe the riches of the worlde they canne call nothing theirs but rather they get them by stealth because they vse them with the curse of God And it is great comforte to the godlye in their pouerty that though they liue poorely yet they steale nothing from any but they receyue theyr lawfull commons or allowaunce at the hande of their heauenlye father vntil they see the full possession of their inheritaunce when all creatures shall serue for their glorye For to this ende both earth and heauen shal be renewed that according to theyr measure they might partly serue to illustrate the kingdome of God 14 For if they whiche are of the lawe bee heyres fayth is made voyde and the promise is made of none effect 15 For the Lawe causeth wrath for where

hee might incourage others by his example to looke vp 6 And yet not as though the worde of God were fallen away for all they are not Israelites whiche are of Israel 7 Neither are they all therefore children whiche are the seede of Abraham but in Isaac shall thy seede be called 8 That is they are not the children of God which are the children of the fleshe but they which are the children of the promise shall be counted for the seede 9 For this is the woorde of promise about this time I will come and Sara shall haue a sonne 6 And yet not as though c. Because Paul through the heate of his desire was carried as it were into an excesse of minde nowe hee going about to returne vnto his partes of teaching addeth a kinde of correction as though hee stayed him selfe from excessiue griefe And because out of that that hee bewayled the destruction of his nation this absurditie did seeme to followe namely that the couenant of God made with Abraham was fallen away for the grace of God coulde not fall away from the Israelites but the couenant should bee abolished he preuenteth this inconuenience in due season and sheweth howe in so great cecitie of the Iewes the grace of God neuerthelesse did abide constantly in that people whereby the truth of the couenant did stand Some reade Neither is it possible as though in Greeke it were Oionte but because I finde that reading in no copie I rather allowe that which is commonly read not that the couenant is fallen away to this sense that I so lament the destruction of my nation it is not as though I thought the promise of God giuen to Abraham in olde time were now voide and abolished For not all c. The proposition is the promise was so giuen to Abraham and to his seede that this inheritaunce shoulde not appertein to euery one of that seede whereby shal fal out that the falling away of som doth nothing let but the couenant may abide firme and stable But to the ende it may better appeare by what condition the Lorde adopted the posteritie of Abraham for a peculier people to himselfe two thinges are to bee considered heere namely the promise of saluation giuen to Abraham to apperteine vnto all whiche take their beginning of him because it is offered vnto all without exception Two things are to be considered heere and that in this respect they are rightly called the heirs successours of the couenant made with Abraham or as the scripture speaketh the sonnes of the promise For seeing that God would haue his couenant sealed as well in Ismael and Esau as in Isaac and Iacob it appeareth they were not altogether aliants from it vnlesse perhaps you count circumcision nothyng which was communicated to them by the commandement of God which thing cannot be spoken without the dishonour of God And that was it the Apostle saide before the couenants apperteined vnto theÌ„ although they were faithlesse And in the Actes they are called the children of the couenants Acts. 3. â— because they were the ofspring of of the Prophetes The other thing that is to bee considered is that they are properly called the sonnes of promise in whome the vertue and efficacie thereof appeareth And in this respect Paule heere denieth all the sonnes of Abraham to bee the sonnes of God although the couenant of the Lord were made with them because but fewe did stande in the faith of the couenant when yet notwithstanding God himselfe doth testifie by Ezechiell they are all vnto him in steede of sonnes To bee briefe when the whole people is called the inheritance Ezech. 16. and peculier people of God it is meant they are adopted of the Lord the promise of saluation being offered vnto them and confirmed by the seale of circumcision But because many of them refuse that adoption by their ingratitude and therefore inioy not the benefit therof hence ariseth among them another difference whiles the fulfilling of the promise is respected Least therefore it should seeme wonderfull vnto any that that fulfilling of the promise appeareth not in many of the Iewes Paule denieth them to haue beene comprehended in the true election of God Or if any had rather in other wordes thus the generall election of the people of Israel letteth not but God by his secrete counsell may choose out from among them whom he thinketh good And this is a singuler testimonie of Gods free mercy that he vouchsafed to make the couenaunt of life with one nation but yet his hidden grace aboundeth more in the second election which is restrained vnto a parte onely And where he denieth all to be Israelites that are of Israell and all to be sonnes that are of the seede of Abraham it is a kinde of collusion of wordes whiche is when a worde is repeated againe not altogether the same but somewhat changed seeing in the first member he compreheÌ„deth the whole progenie in the other he noteth only the true sonnes namely which doe not degenerate 7 But in Isaac shall thy seed be called Paul goeth about this that he might shew how the secrete election of God doth dominate ouer the externall calling and yet is not contrary to it but rather tendeth to the confirmation and perfection of it That he might therefore in order declare them both in the first place he taketh it as a thing graunted The secret election of God is not contrary to the externall calling that the election of God is not tyed to the carnall generation of Abraham neither is that conteined in the condition of the couenant which thing hee nowe confirmeth by a fit example For if there ought to bee any naturall progenie which should not fall from the couenant that shold chiefly haue place in them which did obteine the first degree but seeing wee see euen in the first sonnes of Abraham whiles hee was yet aliue Gen. 21.12 Heb. 11.8 Gen. 17.20 and the promise yet fresh that one of the seede of Abraham was separated or put apart how much more may that come to passe in a long posteritie and this testimonie is taken out of Genesis where the Lorde answereth Abraham that he had hard his prayers touching Ismael but yet there was an other in whom the promised blessing shoulde rest Whereby it followeth that by speciall priuiledge some certaine men are chosen out of the elect people of God in whom the coÌ„mon adoption might bee effectuall and firme 8 That is they are not Now out of the testimonie hee gathereth a proposition wherein his whole purpose is included There is a diuersitie between the carnal sonnes of Abraham For if in Isaac and not in Ismael the seede bee called and yet this was no lesse the sonne of Abraham then he then must not all the carnall sonnes bee reckoned in the seede but the promise must specially be fulfilled in some and doth not generally and indifferently belong

rest in Israel He therfore taketh the conclusion as proued which yet he wil afterward open by a necessarie discourse Whereas besides the title of an Israelite hee calleth himselfe the seede of Abraham and also expresseth his tribe it is to the ende hee might be counted for a naturall Israelite Phil. 3.4 As to the Philippians whereas some thinke it to serue vnto the commendation of the mercy of God that Paul came of the tribe of Beniamin which was almost cut off that seemeth to bee forced and farre fetched 2 God hath not It is a negatiue answeare and with a moderation For the Apostle in denying precisely the people to be reiected had byn contrary to himself But by adding a correction he teacheth that it is such a kind of reiection as the promise of God is not thereby made voyde So the aunsweare is distributed into two parts namely that God hath not contrarie to the faith of his couenaunt reiected the whole progenie of Abraham neither yet is the effect of the adoption extant in all the sonnes of the flesh because the secret eleccion goeth before So the general reiection could not make but some seede might be saued for the visible bodie of the people was so reiected that no member should fall awaye from the spirituall bodie of Christ Obiection If anye demaunde whither circumcision were not a common pledge of the grace of God to all the Iewes so that they ought all of theÌ„ to be counted amongst the people of God the answere is at haÌ„d because the externall calling by it selfe is vneffectuall without faith that honour is iustly taken from the faithlesse Answeare which they refuse being offered So there remayneth a speciall people in whom God sheweth a testimonie of his coÌ„stancy and Paul bringeth the original of constancie from the secret electioÌ„ For here God is not saide to respect faith but to stand to his purpose that hee might not reiect that people whom he knewe before And heere againe that is to bee noted whiche I admonished before namely that by the worde foreknow Foreknowledge in God is not taken for a bare naked knowledge of a thing to be is not vnderstoode a certaine I knowe not what speculation or beholding whereby God did foreknowe what euerie one woulde bee but his good pleasure wherby he choose those vnto himselfe for sonnes who because they were not yet borne coulde not insinuate themselues into his fauour So to the Galathians he saith they were knowen of God Gal. 4.9 because he preuented theÌ„ with his fauour that he might cal them to the knowledge of Christ Now we vnderstand although the vniuersal calling doeth not bring foorth fruite yet the faith of God is not fallen away but alway he coÌ„serueth a Church so long as the elect remayne aliue for albeit God doeth indifferently inuite the whole people vnto him yet he doth not inwardly draw any but such as he knoweth to be his hath giuen to his sonne whom also he will keepe faithfully vnto the ende Know you not Seeing there were so few who of the Iewes beleeued in Christ it could hardly be but by the smalnesse of the number they should gather that the whole stock of Abraham was reiected And this cogitation also would creepe in namely that in so deformed a ruine there appeared no signe of Gods grace For seeing adoption was the sacred bond whereby the sonnes of Abraham beeing gathered vnder the faith of God were reteined in the same except the same had fallen away it is no way like that the people could haue beene so miserably and vnhappily scattered That Paule might turne away this offence he vseth a very fit example For he sheweth howe in the time of Elias there was such a waste so that now there was no appearance of a Churche and yet when there appeared no footstep of the grace of God the Church of God did lie so hidde as it were in a graue that the same was woonderfully preserued It followeth therefore they doe naught who esteeme the Church by their sence The Church must not be esteemed according to our sence And surely if that excellent Prophete who was indued with such plentie of the spirite when he would by his owne iudgement esteeme the people of God were so deceiued what shall befall vs whose greatest sharpnesse if we be compared with him is but meere dulnesse Wherfore let vs decree nothing here rashly but rather let this abide fast in our heartes that there is a Church nourished by the secrete prouidence of God when there appeareth none to our eyes And withall let vs remember that they deale foolishly and proudly who define the number of the elect according to the measure of their sence For God hath a meane vnknowen to vs easie to himselfe whereby he doeth woonderfully keepe his elect when al things seeme lost And let the Readers marke this that Paule doeth here and els where diligently compare the state of his time with the olde condition of the Church which maketh greatly to the confirmation of our faith whiles we consider nothing doeth happen vnto vs at this day which the holye fathers haue not had experience of in olde time For we know how harde an engine newnes is to trouble weak minds touching the parcel in Elias in the translation I haue reteined the phrase of Paule because it may signifie as much as in the historie or in the things done by Elias although I thinke rather that Paul spake so according to the manner of the Hebrues In Elias for in the historie of Elias because Beth which answeareth the greeke En is often taken for de of How hee maketh request vnto God against Israel This surely was an argumeÌ„t how much Elias esteemed of the Lord that he doubted not for his glorie to constitute himselfe an aduersarie of his owne nation and to wish the vtter ruine thereof because he thought the religion and worshippe of God was perished in it But therein he was deceiued that he condemned the whole nation himselfe only excepted of the impietie which he would haue had so seuerely punished Furthermore in the same place which Paul citeth there is no imprecatioÌ„ or wishing but a bare coÌ„playning 1. Re. 19.10 But because he so complaineth that he dispaireth of the whole people no doubt but so he did bequeath them to destruction Let vs note theÌ„ what Elias preached namely that when impietie had euery where preuayled and in a manner ouerspread the whole land hee thought he had beene left alone 4 I haue reserued to my selfe Howsoeuer you take a finite number for an infinite assuredly the Lorde would note a great multitude Seeing therfore the grace of God preuayled so much in thinges most desperate 1. Reg. 19.18 let vs not lightly condemne all those whose pietie doth not appeare openly vnto vs. And withall let this bee thorowly printed in vs that although vngodlinesse rage euery where

the kingdome of Christe which is not included in the Iewes but coÌ„prehendeth the whole worlde In the same maner to the GalathiaÌ„s he calleth the church consisting together of Iewes gentiles the Israel of God by that Gal. 6.16 opposing the people gathered from the dispersion to the carnal sonnes of AbrahaÌ„ who were fallen away from his faith as it is written By this testimonie of Esay he doth not confirme the whole sentence but one member onely namely that the sonnes of Abraham are partakers of redemption For if any take it that Christ was promised and offered to them but because they did refuse him they were depriued of his grace the wordes of the Prophete expresse more namely that there is some number left which after it repenteth shall inioy the grace of deliueraunce And yet Paule citeth not worde for worde that is reade with Esai Esai 59.20 the redeemer quoth hee shall come to Sion and they which shall repent from iniquitie in Iacob saith the Lorde But it becommeth not vs to be too curious herein For this is to bee regarded howe fitly the Apostles apply vnto their purpose whatsoeuer probations they bring out of the old testament seeing they coueted nothing els then as it were by the finger to point out that the readers might he led vnto the fountaine Furthermore although in this prophecie deliuerance be promised vnto the spirituall people of God vnder whom the gentiles are conteyned yet because the Iewes are the first begotten that whiche the Prophete denounceth must needs be chiefly fulfilled in them For in that the Scripture calleth all the people of God Israelites that is ascribed to the excellencie of that nation which God preferred before all others Secondly he saieth that he which shall redeeme shall come namely vnto Sion hauing respecte vnto the olde couenaunt Hee addeth also that hee shall bee redeemed in Iacob whiche shall turne from his transgression In which words God doth plainely chalenge vnto himselfe a certaine seede that the redemption might be effectual in the elect and peculiar nation Esay 59.20 And albeit the phrase of speech which the Prophet vseth did serue better to the purpose namely Shall come to Syon Yet Paule made no religion in the matter to follow the commoÌ„ receiued translation where it is said the redeemer shall come out of the hill of Syon And there is also like reason of the seconde parte Hee shall turne iniquities from Iacob For Paule thought it sufficient onely to respect this because the proper office of Christe is to reconcile vnto God a people that is a reuolter from the Lorde and couenant breaker that vndoubtedly there was some conuersion to bee hoped for least they should all perish together 27 And this is my couenant vnto them when I shall take away their sinnes Notwithstanding Paule had brieflie touched in the former prophesie of Esai the office of the messias yet that hee might aduertise the Iewes what they were principally to hope for of him hee purposely addeth these fewe wordes out of Ieremie to the same ende Iere. 31.33 Heb. 8.8 10.16 For in the former place is not reade that a newe couenant shoulde come This also appertayneth to the confirmation of the cause hee hath in hande For that which hee spake of the conuersion of the people in so obstinate a stubbornnesse might seeme incredible Therefore hee remoueth this impediment by saying the newe couenant consisteth in the free remission of sinnes For it may be gathered out of the words of the prophete that God hath no more to do with an Apostata people but so far as he shall as well remit the crime of their faithlesnesse as other sinnes 28 As concerning the Gospel they are enemies for your sakes but as touching the election they are beloued for their fathers sake 29 For the giftes and calling of God are without repentance 30 For you also were faithlesse towardes God but now haue obteined mercie through their vnbeliefe 31 So they nowe are become vnbeleeuers because yee haue obteined mercy that they also may obteyne mercie 32 For God hath shut all vnder beleefe that hee might haue mercy on all 28 As concerning the Gospel Hee sheweth howe that which was euill in the Iewes did not serue to the ende that they should therefore be contemned of the Gentiles vnbeliefe was the chiefe crime in them And Paule sheweth they were so for a time through the prouidence of God blinded that a way might be made for the gospel vnto the Gentiles and yet they not for euer excluded from the grace of God Hee confesseth therefore that presently they were alienated from God by occasion of the gospell that this way that saluation which was laide vp with them might come vnto the Gentiles and yet God not vnmindfull of that couenant whiche hee made with their fathers and wherein hee testified that in his eternall counsaile hee loued that nation And this hee proueth by a notable sentence namely that the grace and calling of God cannot bee voide For this is the meaning of these wordes The giftes and calling of God are without repentance Hee hath put gifts and calling by the figure Hypallage for the benefite of calling neither ought this to bee vnderstood of euery particuler calling Paul in this disputatioÌ„ speaketh of the general calling of a whole nation and not of the particular calling of euery one but of that whereby God adopted the posteritie of Abraham into couenant seeing the disputation was specially of this as a little before vnder the name of election hee noted the secrete counsaile of God whereby the Iewes were distinguished from the Gentiles For this is to be obserued that the question is not of the priuate election of euery one but of the common adoption of an whole nation which for a time in outward appearance might seeme to bee fallen but not cut downe by the rootes Because the Iewes were fallen from theyr prerogatiue and saluation promised theÌ„ that there might be some hope of the remnant Paul proueth that the counsaile of GOD standeth firme and immutable whereby hee vouchsafed once to choose them vnto himselfe for a peculier people If then it cannot bee that the Lorde should fall from that couenant which hee established with Abraham I will bee the God of thy seede hee hath not vtterly taken his fauour from the people of the Iewes Gen. 17.7 hee doth not oppose the Gospel to election as though they were contrary one to the other for whome God hath chosen those hee calleth but because the Gospell was sodenly besides the expectation of the worlde published to the Gentiles hee worthily compareth this grace with that olde election of the Iewes which so many ages before was manifested Election therefore is named of antiquitie because in that part of the world is past God did chose vnto himselfe one people Hee saith for the fathers not as though they gaue any cause of loue but

be smitten with the terrour of Gods iudgement Therefore hee doth not onely conuince them of their iniquitie but also being coÌ„uicted 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 froÌ„ 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 theÌ„ 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 froÌ„ 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 AdaÌ„ 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 regeneratioÌ„ 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

testameÌ„t is made manifest where besides the forgetting of sin the holy spirite is promised In the 7. Chapter he entreth into a most necessary disputatioÌ„ 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 occasioÌ„ herby to flatter theÌ„selues first he sheweth that this benefit doth not appertein vnto any but vnto the regenerate in whoÌ„ 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 froÌ„ 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 theÌ„ 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 caÌ„not be interrupted or disturbed through the preseÌ„t 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 entraÌ„ce 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 questioÌ„ 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 bouÌ„d 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 theÌ„ 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

that minor or second proposition in the former argument where hee denyed Abraham to haue any matter of glorying For if Abraham were therefore iustified because he imbraced the goodnesse of God by fayth it followeth he had nothing to glorie of because he brought nothing of his owne but an acknowledging of his misery which sought for mercy For he taketh it as a thing confessed that the righteousnesse of faith is the refuge and as it were the priuiledge place for a sinner that is distitute of woorkes For if there were any righteousnesse of the lawe or woorkes it shoulde remayne really in men them selues but fayth borroweth that els where which it hath not in it selfe therfore the righteousnesse of faith is fitly called Imputatiua That is such as is by imputation Furthermore the place which is cited Gen. 15.6 The faith of Abraham had respect vnto the whole couenant of grace not only vnto the particular promise of posteritie is taken foorth of Genesis where the worde beleeue or the word beleeuing Ought not to be restrained vnto any one particular thing there spoken of but vnto the whole couenaunt of saluation grace of adoption which Abraham is said to haue apprehended by faith The promise indeede of seede or posterity to come is there rehearsed but yet which was grounded vpon the free adoption And we are to note that neither saluation is promised without the grace of God nor yet the grace of God without saluation Agayne we are neither called into the grace of God nor into the hope of saluation but righteousnes is also offered This being set downe we may see they holde not the principles of diuinity which think the testimony of Moses to bee violently wrested of Paule For because there is there a particular promise they vnderstand Abraham to haue done right and well in that he beleeued it and that he was so farre foorth approued of God But therein they are deceiued first in that they marke not how that word beleeue is extended vnto the whole content wherefore it ought not to be restrayned vnto one member And the chiefest errour is that they beginne not at the testimony of the grace of God But this doth God that he might assure Abraham both of his adoption fatherly fauour vnder which eternall saluation by Christ is conteyned Wherefore Abraham in beleeuing imbraceth nothing but grace offered vnto him that his faith shoulde not bee voyde If this be imputed vnto him for righteousnesse it followeth he was iustified no otherwise but because hee trusting in the goodnesse of God durst hope for all thinges from him Neither doth Moses say what men thought of him but how he was accounted before the iudgement seate of God Abraham therefore apprehended the grace of God offered vnto him in the promise wherein he felt righteousnesse to bee communicated to him It is necessary for the establishing of righteousnesse to know this relation betweene the promise and faith for there is here the same reason betweene God and vs There is a mutuall respect betweene faith the promise such as is betweene the giuer and receiuer that is with the Lawers betweene the giuer and him to whom the thing is giuen For we doe not otherwise obteyne righteousnesse but because as it is offered vnto vs in the promise of the Gospel so we do by faith as it were see the possession of it How the place of Iames whiche seemeth to bee muche contrary vnto this is to be reconciled I haue already shewed And there meaning the Epistle of Iames I shall by the leaue of God declare it more at large They only are iustified to whoÌ„ righteousnes is imputed Onely let vs note that they to whom righteousnes is imputed are iustified Seeyng these two are put of Paule as woordes of one signification Whereby we gather the question is not what menne are in themselues but what God doth account of them not that puritie of conscience and integritie of life is separated from the free feuour of God but for that when the cause is demaunded why God doth loue vs acknowledge vs for iust Christ muste needes come foorth who may cloth vs with his righteousnesse 4 For to him verily that woorketh reward is imputed not of grace or fauour but of debt 5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse 4 For to him that worketh He calleth him a worker not euery one that is addicted vnto good woorkes whiche studie ought to floorish in all the sonnes of God Who is called a worker who a non worker but him that deserueth some thing by his merites likewise he counteth him a non worker or one that woorketh not to whom nothing is due by the merite of workes Neither is his meaning that he woulde haue the faithfull vprofitable or idle Loyterers but hee forbiddeth them onely to be hirelinges who whatsoeuer they aske of God they craue it as of right due vnto them And we haue already admonished how the question is not here after what sorte we should frame our life but the question is of the cause of saluation And he reasoneth from the contrary that God doth not pay vnto vs righteousnesse as of debt but doth frankly giue it vnto vs that we might ascribe it to him And I truely am of Bucers mynde who sheweth the forme of reasoning not to be drawen from one worde but from an whole sentence after this manner if there be any that meriteth any thing by his work the thing merited is not imputed vnto him of grace but is payde vnto him as of debt or duetie Faith is counted vnto righteousnesse not as though it brought anye merite from vs How faith is counted for righteousnes but because it apprehendeth the goodnesse of God Therefore is righteousnesse no debt vnto vs but giuen vs freely For because Christ at our prayer or suit doth iustifie vs by fayth Paule doeth alwayes therein consider our euacuation or emptinesse For what doe we beleeue but Christ to be the satisfaction for our sins that he might reconcile vs to God The same though in other words Galat. 3.11 is in the Epistle to the Galath that no manne is iustified by the law it is euident for the iust by faith shall liue But the law is not of faith but he that shall doe these shall liue in them For because the lawe promiseth wages vnto workes therupon he concludeth the righteousnes of faith which is free not to agree with the of works Which cannot hold if faith doe iustifie in respect of works These comparisons are diligently to be obserued wherin al merite is vtterly done away 5 But beleeueth in him This is a circumlocution verye significant wherein hee expresseth the substance and nature of faith and righteousnesse for he concludeth plainely that faith doeth iustifie vs not as though it were a meritorious vertue but so

Obiection for the woordes of the Scripture say no more that a man is iustified by faith and made blessed by the mercie of God then by workes Verily here as well the order of causes as the dispensation of the grace of God is to bee considered Answere For because what so euer is spoken either of the righteousnes or blessednes of workes it taketh no place vnles this sole righteousnes of faith goe before and onely fulfill all partes this must be reared vp and established that the other as fruite from a tree may growe and come forth of it 9 Came this blessednesse then vpon the circumcision only or vpon the vncircumcision also for wee say that faith was imputed vnto Abraham for righteousnes 10 Howe was it then imputed when he was circumcised or vncircumcised not when he was circumcised but wheÌ„ he was vncircumcised Because there is mention made of circumcision and vncircumcision onely some foolishly gather there is nothing els in question then that righteousnesse is not obtayned by the ceremonies of the lawe But wee are to note with what sorte of men Paul hath to deale For wee knowe that hypocrites whiles in generall they boast their meritorious workes yet they pretende a colour in externall workes The Iewes also which thorowe the grosse abuse of the lawe were alienated from true and perfect righteousnesse had their peculier reason Paul saide no man is blessed but he whom God by his free mercie reconcileth to himself whereby it foloweth all they are cursed whose works come into iudgement Now this principle is holden that meÌ„ are not iustified by their worthines but by the mercy of God But yet that is not inough except remission of sinnes go before al works of the which circumcision is the first whereby the people of the Iewes were ingraffed into the obedience of God Wherefore hee goeth on in shewing that also Wee are alwayes to beare this one thing in minde that circumcision is reckoned here as the inceptiue worke if I may so terme it of the legall righteousnesse How the Iewes gloried in circumcision For the Iewes did not glorie in it as in the pledge or seale of the grace of God but as in a meritorious obseruation or keeping of the lawe Therefore they preferred themselues before others as though they were more excellent then others in the sight of God Nowe wee see the controuersie is not of one rite but vnder one kind are all the workes of the lawe that is all workes to the which wages can be due comprehended And for this cause chiefly is circumcision named because it was the foundation of legall righteousnesse But Paul disputeth from the contrary if the righteousnesse of Abraham bee the remission of sinnes which he bodily taketh for a thing granted and the same remission of sinnes came vnto Abraham before circumcision then it followeth the remission of sinnes was not giuen in regard of merites going before Thou seest it is an argument draweÌ„ from the order of the causes and the effects For the cause is euer before his effecte But righteousnesse was in Abraham before circumcision 11 After hee receiued the signe of circumcision the seale of the righteousnesse of faith whiche was in the vncircumcision that hee might bee the father of all them doe beeleeue by vncircumcision wherein righteousnesse is also imputed vnto them 12 And the father of circumcision not vnto them onely which are of the circumcision but vnto them also that walk in the steppes of the faith of our father Abraham which he had when he was vncircumcised 11 After hee receiued the signe By the way of anticipation or preuenting hee declareth Though circumcision iustified not yet was it not in vaine that though circumcision iustified not yet was it not in vayne or superfluous seeing it had another and the same a very excellent vse namely whose office was to seale the righteousnes of faith as it were to make it sure And yet in the meane while froÌ„ the ende it self he insinuateth vnto vs that it is not the cause of righteousnesse For it tendeth vnto the confirmation of the righteousnesse of fayth yea and of that verily which was had in vncircumcision therefore it derogateth or taketh nothing from it Moreouer heere wee haue a notable place concerning the common vse of Sacramentes The common vse of Sacramentes for they are as Paule witnesseth seales whereby both the promises of GOD are after a sort sealed in our heartes and the certitude of the grace of GOD established And although they profite nothing by them selues yet GOD who woulde haue them to bee instrumentes of his grace doeth make that they wante not a secrete grace and profite in the electe And although they are vnto the reprobate only dead vnprofitable figures yet they alwaies retaine their vertue nature for albeit our incredulitie depriue vs of their effecte yet it shaketh not neither extinguisheth the trueth of God Wherefore let vs stande sure that the holy Sacramentes are testimonies wherewithall God sealeth his grace in our heartes Touching the Sacramente of circumcision this is to bee saide in particular therein was a twofoulde grace represented GOD promised to Abraham a blessed seede wherein both hee and all the worlde should hope for health Heerevpon depended that promise I will bee thy GOD. Gen. 17.7 Therefore the free reconciliation in GOD was included in that signe and the analogie or proportion serued that the faithfull might respect the promised seede Againe God required integritie and holinesse of life by the Sacrament hee declared howe it might bee come vnto namely if in man that bee cutte off whatsoeuer commeth of the fleshe because the whole nature of man is corrupted By the externall signe therefore hee admonished Abraham that he shoulde spiritually circumcise the corruption of his flesh wherevnto also Moses alluded Deut. 10.16 And that he might shewe it was not the woorke of man but of God hee wold haue tender infants circumcised who for want of yeres cold not as yet execute that commaundement For that spirituall circumcision is an effect or worke of the celestiall power Moses hath spoken as you haue in Deut Deut. 30.6 The Lorde shall circumcise thy heart The Prophetes also afterwarde declared the verie same more clearely Finally as at this day baptisme so in olde time circumcision consisted of two partes namely that therein was testified as well newnesse of life As circumcisioÌ„ in old time so baptisme at this day is a signe of a twofold grace namely of the remission of sinnes and sanctification as the remission of sinnes but where as in the person of Abraham circumcision was after righteousnesse that houldeth not alwaye in the Sacraments as it appeareth in Isaac and his posterite but GOD woulde once at the beginning shewe foorth such an example least any shoulde tye saluation vnto the externall signes That hee might bee the father Note howe the circumcision of Abraham confirmeth

the Apostle sheweth that nothing is set before faith but meere grace and this is as they commonly terme it The grace of god is the obiect of faith his obiect For if it respected merits wrongfully should the Apostle inferre that that is of free grace whatsoeuer faith obteineth for vs of God I will repeate it againe in other wordes if it bee of grace whatsoeuer wee obtein by faith then all respect of workes doth lye dead But that whiche followeth nexte doth more clearely remooue all ambiguitie or doubtfulnesse namely that the promise then standeth firm when it leaneth vpon grace For by this worde Paule confirmeth that so long as men depende vppon workes they are in suspence or doubt because they depriue themselues of the fruite of the promises Here also we may easily gather that grace is not as some imagine taken for the gift of regeneration but for free mercy or fauour for as regeneration is neuer perfect so shoulde it neuer suffice to appeace the consciences neither by it selfe shoulde it make the promise firme Not to that onely which is of the law Wheras this clause els where doth signifie those Those Iewes who being brought vp in the law renouÌ„ce their own righteousnes and cleaue vnto Christ are deliuered the residue abide vnder the curse who being preposterously zealous of the lawe tye themselues to the yoke thereof and glorye in confidence of it heere it signifieth simply the nation of the Iewes to whome the lawe of the Lorde was deliuered For whosoeuer abide vnder the power of the lawe Paule in another place teacheth they are subiect to the curse And therefore it is certaine they are excluded from the participation of grace he meaneth not then the seruants of the lawe who being addicted to the righteousnesse of workes renounce Christe but the Iewes who being brought vp in the lawe gaue their name to Christe But that this sentence may bee more cleare resolue it thus Not to them onely which are of the law but to all those which follow the faith of Abraham although they had no lawe before Who is the father of vs all The relatiue hath the force of a causall particle For thereby hee goeth about to proue the Gentiles to bee partakers of this grace because by the same Oracle wherein the inheritance was giuen to Abraham and his seede the Gentiles were receiued into his steede For it is said he is ordeined to bee the father not of one but of many nations wherein was prefigured the dispensation of the grace to come which then was conteined in Israel onely For vnlesse the promised blessinge were extended vnto them they coulde not be reckoned amongst the seede of Abraham The pretertence of the verbe according to the common vse of the Scripture noteth the certaintie of the counsaile of God For although nothing appeared then lesse yet because God had so ordeined How Abraham is the father of many natioÌ„s he is truely saide to bee appointed the father of many nations Let the testimonie of Moses bee included in a parenthesis that this sentence may be ioyned Who is the father of vs all before God c. For it was necesary also to shewe what was the forme of that consanguinitie or kinred least the Iewes shoulde glory to muche in their carnall generation Hee saith therefore Abraham is our father before God which is as much as if hee shoulde call him a spirituall father For hee hath that priuiledge not from his owne flesh but from the promise of God 17 Whome hee beleeued who quickeneth the dead In this circumlocution the very substance of Abrahams faith is declared that from his example he might passe vnto the Gentiles The substance of Abrhams faith For Abraham was to come vnto that promise whiche hee had heard from the mouth of God by a wonderfull way seeing there appeared as yet no token thereof Seede was promised to him as vnto one that had beene lustie and liuely but hee was dead Therefore it lay vpon him to haue his cogitation erected vnto that power of God whereby he quickeneth those that are dead Now there is no absurditie if the Gentiles which otherwise are barren and deade be incorporate into the societie For he which therefore denyeth them to be capable of grace doeth iniurie vnto Abraham whose faith did leane vpon this cogitation that it mattereth not though he be dead which is called of the Lord vnto life who can easily by his worde through his power raise the dead Moreouer here we haue a type and example of our vniuersal calling Whiles the Lo. calleth vs vnto life there is no sparkle of goodnes in vs we are as a dead dried tree But this is no matter with God who can easily raise the deade Wherin our original or rising is set before our eyes not that originall or rising whereby we grow vp to the first natiuitie but whereby wee growe vp into the hope of the life to come namely that whiles we are called of the Lord wee arise vp out of nothing For whatsoeuer we seeme to be yet haue we not any sparkle of goodnesse whereby we might bee made apte for the kingdome of God For that wee may be rather meete to heare the calling of the Lorde wee must vtterly die vnto our selues This is the condition of calling that they which are dead in themselues might be raised vp of the Lorde they which are nothing by his vertue may begin to bee something The word calling ought not to be restrained vnto preaching but according to the vsuall maner of the scripture it is taken for to raise vp and the rather to set foorth the power of God who by a becke only can raise vp whom he will 18 Who aboue hope beleeued vnder hope that hee shoulde bee the father of many nations according to that whiche was spoken to him so shall thy seede bee 18 Who besides hope If it bee read so the sense shall bee when there was no argument yea when all thinges were contrarie yet ceased hee not to beleeue And surely there is no greater enemie vnto faith then to tye our mindes to our eyes that from their sight wee might take the matter of hoping It maye also bee read aboue hope and perhaps more fitly as though hee saide that Abraham by his faith did farre exceede or goe beyonde whatsoeuer hee could conceiue For vnlesse faith by celestiall winges flie vppe that it mighte despise all the senses of the fleshe it shall alwaies sticke in the claye of the worlde And where as Paule vseth the woorde hope twise in the same sentence in the first place it signifieth that argument of hopyng Hope put for the matter of hoping which may be taken from nature and the reason of the fleshe in the seconde place it signifieth faith giuen of God in this sense when there was no matter of hoping Hope put for trust in Gods promise yet through hope hee depended

vppon the promise of God and to hope hee thought it sufficient that the Lorde had promised howsoeuer the thing was in it selfe incredible according to that was saide I thought good to turne it so that it might be referred vnto the time of Abraham For the meaning of Paule is that Abraham when many temptations woulde haue driuen him vnto desperation leaste hee shoulde fainte conuerted his minde vnto that was promised to him Thy seede shall bee like the starres of heauen and sandes of the Sea For purposely hee alleadged this testimonie but in parte that hee might stirre them to the reading of the scripture For the Apostles euery where in citing holy scripture haue a religious care to prouoke vs to the diligeÌ„t reading thereof 19 And hee not weake in the faith considered not his owne body whiche was nowe dead beeing almost an hundreth yeere olde neither the deadnesse of Saraes wombe 20 Neither did hee doubte of the promise of God through vnbeliefe but was strengthened in the faith gaue glory to God 21 Beeing full assured that hee which had promised was also able to do it 22 Therefore was it imputed to him for righteousnesse 19 And he not weake in faith If you had rather one of the negatiues being left out you may declare it thus and he not weake in faithe considered his owne bodie but this maketh nothing for the sense Nowe he sheweth more nearely what might haue hindered What thinges might haue hindered the faith of Abraham yea what might haue vtterly turned Abraham from receiuing the promise Seede was promised to him when by nature neither he was fit for generation nor Sara for conception Whatsoeuer hee coulde see in him selfe or about himselfe it was against the effect of the promise Therefor that he might giue place vnto the truth of God as though hee had forgot himselfe hee withdraweth his mind from those thinges were in his sight Yet you are not to vnderstand it as though hee had no respecte at all to his barraine or dead body Seeing the Scripture testifieth he reasomed thus with himself shall a childe be borne to a man that is an hundreth yere olde and shall Sara which is nienetie beare a childe But because that consideretion being laide apart he resigned his whole sense ouer to the Lorde the Apostle saith he considered not And surely it was an argument of greater constancie to drawe his cogitation from that thing whiche did voluntarie offer it self to his eyes then if no such thing had come into his minde And that the body of Abraham for age was past fruite before the blessing of the Lorde It may plainely be proued both heare and also out of the seuenteene and eighteene chapters of Genesis Gee 17. 18 So that the opinion of Augustine is in no wise to bee admitted who in a certaine place thinketh that the cause was onely in Sara Neither ought the absurditie of the obiection mooue vs which droue him vnto that resolution He thinketh it very ridiculous that Abraham at an hundreth yeeres shoulde be called barraine who sometime after had many children For thereby the Lord made his power more notable that hee which before was like a withered and drie poste when through the blessing of God he floorished he was not onely sufficient for the procreation of Isaac But as one restored vnto a florishing age he had strength afterward to beget others But some will say it is not besides the order of nature that a man sholde beget a childe at that age That I may graunt it is not a wonder yet it differeth little from a myracle Consider also with what labours molestations peregrinations extremities that good man was exercised all his life and then you must needes confesse hee was no more broken with age then he was worne and wasted with labours Lastly his body is not simply but by the way of comparison called barren or fruitlesse For it was not like that he which in the flower strength of age was vnfit for procreation shoulde then begin when he was voyd of strength Wheras he saith he was not weake in faith vnderstand it thus he did not shake or wauer as we are woont to doe in doubtfull things For there is a twofold weakenesse of faith one A twofold weakenesse of faith which by yeelding to temptations of aduersity doth make vs fall from the power of God another which ariseth verily of imperfection yet doth it not extinguishe fayth For the intellect is neuer so illuminated but there remayne many reliques of ignorance the mynd is neuer so stablished but there abydeth muche doubting The faithfull therefore haue a continuall conflicte with those vices of the flesh namely ignorance doubting in which conflict their faith is often times grieuously assaulted and put in hazard yet at the length it ouercommeth so that they may be called firme euen in infirmitie 20 Neyther did he doubt of the promise of God Although I follow not the olde interpreter and Erasmus yet my translation hath his reason For it seemeth the Apostle would say that Abraham examined not in the ballance of incredulity whether the Lord could performe that he promised To make inquisition of a thing is properly when we sift it with mistrust neither will we admit it before it be throughly examined where it appeareth credible Indeed hee demaunded howe it might come to passe Abraham asked how it might come to passe not because he doubted but because he woondered but that was an interrogation of one wondring as the Virgin Mary when she demaunded of the Angell howe that might come to passe which he shewed vnto her and such like The godly therfore whiles a message is brought vnto them of the works of God whose greatnesse exceedeth their capacity they burst foorth into admiration but from the admiration they passe straight wayes to the consideration of the power of God the wicked whiles they demaund they scoffe and ride and reiecte it as a fable As you may see in the Iewes whiles they aske Christ how he could giue his fleshe to be eaten Therefore Abraham is not reprehended for that he laughed and demaunded how a sonne shoulde be borne to a man of an hundreth and a woman of nienetie yeere olde because in his admiration he neuerthelesse gaue place to the power of the word of God On the contrarie the like laughter question is reproued in Sara because shee charged the promise of God with vanity If these thinges bee applyed to the present cause it shall appeare there was no other originall of Abrahams iustification then there is of the Gentiles That we may beleeue the promises of God wee must turne our eyes from our selues to consider the power truth of God The Iewes then are contumelious agaynst their father if they gainsaye the calling of the Gentiles as though it were absurd Let vs also remember howe all of vs are in the same predicament with

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 caÌ„ no greater honour be giueÌ„ vnto God theÌ„ 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 theÌ„ 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 imitatioÌ„ of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his

protection and fatherly care which hee alway had ouer them shall minister consolation in aduersitie the iudgements and punishments of God executed vpon the wicked shall helpe vs if they put into vs a feare which may replenishe our heartes with reuerence and pietie And whereas he saith not for him onely thereby hee seemeth to insinuate that it was partly written for his sake whereby some vnderstande that to the praise of Abraham it is saide what he obteined by faith because the Lorde will haue his seruants committed to eternall remembrance Pro. 10.7 as Salomon saith Their name is blessed But what if you take it more simply The example of Abraham as all other examples are written for our instruction as though it were some speciall priueledge which mighte not be drawen into an example but that it also apperteineth to our instruction who must be iustified by the same maner this shal be the fitter sense 24 Which beleeue in him c. I haue alreadie admonished what value these circumlocutions be of namely Paule hath inserted them that according to the circumstance of the places they might diuersly shewe the substance of faith concerning the which the resurection of Christe is not the last part whiche resurrection is vnto vs the grounde of the life to come If he had simply saide that wee beleeue in God it had not beene so easie to gather what this did make to the obteining of righteousnesse but whiles Christe appeareth in his resurrection doth offer a sure pledge of life it is euident from what fountaine the imputation of righteousnesse floweth 25 Which was deliuered He doth prosecute illustrate at large that doctrine whiche I touched immediatly before For it standeth vs vpon not onely to haue our mindes directed vnto Christ but also to haue it distinctly opened vnto vs how he hath purchased saluation for vs. And albeit the Scripture when it speaketh of our saluation standeth onelie vpon the death of Christe yet here nowe the Apostle goeth further For because his purpose was to deliuer the cause of saluation more clearely hee reckoneth two braunches thereof And first he saith our sinnes are done away by the death of Christe Secondly that righteousnesse is purchased by his resurrection The fruite of Christs death resurrection is perfect righteousnesse The meaning is when wee holde the fruite of Christes death and resurrection nothing is missing vnto vs as concerning perfect righteousnesse And there is no doubt but whiles he distinguisheth the death of Christe from his resurrection hee applieth his talke to our capacitie for otherwise it is true the obedience of Christe which hee shewed in his death was the righteousnesse purchased for vs as he also will shew in the Chapter following But because by rising from the dead Christe declared how much he had preuailed by his death By the death of Christ our saluation is begun by his resurrectioÌ„ 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 caÌ„not 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 iudgemeÌ„t 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

people out of the captiuitie of Babylon hee woulde the benefite of his deliueraunce shoulde come vnto a very few of so great a multitude whiche might iustly be called the remnant of that destruction in respect of the multitude of people which he suffered to perish in exilement Nowe that same carnall restitution did figure the true instauration of the Church of God which is accoÌ„plished in Christ Yea it was onely the beginning thereof That therefore which happened then must needes more certainly be fulfilled nowe in the progresse and perfection of the deliuerance 25 For hee making his account short The diuersitie of interpretations being omitted this seemeth vnto me the natural sense the Lord will both so shorten and cut off his people that that which shall remaine may seeme as it were a certaine consumption that is the forme or print of a wonderfull great ruine Yet this fewnesse which shall remaine of the coÌ„sumption or wasting shal be the worke of the Lords righteousnes or which I like better shal serue to testify the righteousnes of god through the whole world Because worde generally in Scripture signifieth a thing worde consummated or perfected is put for consummation or perfection Where many interpreters haue grossly erred whiles they goe about to reason too subtillie For they haue imagined that the doctrine of the Gospell is so called because the ceremonies beeing cutte off it is a briefe abridgement of the lawe Although it ought rather to be called a consumption Where also not onely there but in Esai and Ezechiel the interpreter hath erred Esay 10.22 28.22 Ezec. 11.13 where it is sayde Ah ah Lorde God wilt thou make a consummation of the remnantes of Israell when the Prophetes woulde say wilt thou destroy euen the remnauntes vnto vtter destruction and that commeth to passe thrugh the ambiguitie or doubtfulnes of the Hebrewe worde For seeing the woorde Chalah may signifie as well to ende and finish as to consume this difference hath not been sufficiently obserued in his place Neither hath Esay worde for worde so spoken but he hath put two substantiue nownes namely consumption and definition or deciding and ending so that the desire or seeking after Hebraisme in the Greeke interpreter is marueylous vnreasonable For to what purpose is it to inwrappe a sentence by it selfe cleare in an obscure figuratiue speech Adde also that Esai speaketh heere excessiuely whiles by consumption hee meaneth extenuation or diminishing suche as is wont to be in some famous destruction 29 And as Esay had sayde before Hee bringeth another testimonie out of the first chapter where the Prophete bewayleth the destruction of Israel in his time And if that hath been once done it is no newe example For the people of Israel hath no prerogatiue but from their parentes or auncetours who notwithstanding were handled in such sorte that the Prophete complayneth they are so afflicted that they were but a litle from the destruction of Sodom and Gomorrhe Yet this difference there was that a fewe were reserued for a seede to rayse vp the name least it shoulde perishe vtterly and by eternall forgetfulnesse be wiped out For it behooued God alway to be so mindefull of his promise that in the middest of his most seuere iudgementes he might leaue some place for mercie 30 What shall wee say then that the Gentiles which followed not righteousnes haue attayned vnto righteousnes euen the righteousnesse which is of faith 31 But Israell in following the law of righteousnes hath not attained vnto the lawe of righteousnes 32 Wherefore because they sought it not by fayth but as it were by woorkes For they haue stumbled at the stumbling stone 33 As it is written beholde I lay a stumbling stone in Sion and a rocke of offence and euery one that beleeueth in him shall not be ashamed 30 What shall wee say then Nowe that hee might take from the Iewes all occasion of murmuring agaynst God hee beginneth to shewe those causes may bee comprehended by mans capacitie why the nation of the Iewes was so reiected But they doe leudly and inuerte order who goe about to sette and erecte these causes aboue the secrete predestination of God which hee taught before to bee taken for the first or highest cause Howebeit as that is aboue all causes so the corruption and wickednesse of the vngodly doeth giue place and matter to the iudgementes of God And because hee had to deale in a difficulte cause he vseth a communication and demaundeth as though he doubted what might bee sayde heere That the Gentiles whiche followed not righteousnesse Nothing was thought more absurde or vnlike then that the Gentiles who hauing no care of righteousnesse wallowed in the pleasures of their fleshe being called into the participation of saluation shoulde obtayne righteousnesse and the Iewes on the contrary who seriously gaue diligence to the woorkes of the lawe shoulde bee put beside all rewarde of righteousnes Paule so vttereth that in bare woordes which was a marueylous paradoxe or straunge thinge that by a reason added hee tempereth what so euer sharpenesse or roughnesse was in it namely that that righteousnesse the Gentiles attayned vnto doth consist in fayth and therefore doeth depende vpon the mercie of the Lorde and not on mans owne woorthinesse And that that studie of the lawe was in the Iewes was preposterous because they sought to bee iustified by woorkes and so they laboured to attayne vnto that whereunto man can not come Yea they also were offended at Christ by whom onely wee haue enteraunce to obtayne righteousnesse But the purpose of the Apostle in this former member is to aduance the meere grace of God that no other cause shoulde bee sought for in the calling of the Gentiles then this namely that hee vouchsaued to imbrace them being vnworthie of his fauour There is no saluation without righteousnesse Hee speaketh of righteousnesse by name without the which saluation commeth not but whiles hee sayth it proceeded from faith hee giueth to vnderstande that the righteousnesse of the Gentiles doth consist in free reconciliation For if any imagine they were therfore iustified because by fayth they had gotten the spirit of regeneration he is farre wide from the mind of Paul For it could not be true that they obtayned that they sought not vnlesse the Lorde freely imbraced them straynge and wandering offered them righteousnesse whereof in as much as they knewe it not there coulde flourishe no studie amongst them But also it is to bee noted that the Gentiles did not otherwise obteine righteousnesse by fayth but because God preuented theyr fayth by his grace For if by fayth they had first attayned vnto righteousnesse this nowe had been to followe it Therefore fayth it selfe was a portion of grace 31 Israel in following righteousnesse Paul doth frankly denounce that which was incredible to bespoken namely that it was no maruell if the Iewes by following righteousnesse earnestly profited nothing because by running out of

the Epistle as wee may see is concluded with the prayse of God and thankesgiuing for he maketh mention of that singuler benefite of God namely that he hath vouchsafed the Gentiles with the light of the gospel wherin appeareth his infinite and vnspeakable goodnesse Although this prayse hath also in it that which may serue to set vp and establishe the confidence of the godly that their mindes beeing erected vnto God they may assuredly looke for all those thinges which are heere ascribed to him and also by his former benefites may confirme their hope touching that is to come But because by gathering many thinges into one sentence hee hath made a long Period or stoppe which is wrapped with a disordered placing of wordes euery member is to be diuided of vs. First hee giueth to God onely all glory secondly to the ende hee might shewe howe it is due vnto hym by the way hee rehearseth certaine vertues of his whereby appeareth he onely is worthie of all praise Hee saith hee is onely wise which prayse whiles it is giuen to him it is taken from all the creatures Although Paul seemeth after hee hath spoken of the secrete counsaile of God purposely to haue added this prayse that he might drawe all men into reuerence and admiration of the wisedome of God For wee knowe when men in the workes of God finde not out the cause howe readie they are to murmure By adding that God is able to confirme the Romanes hee assureth them of final perseuerance And that they might more certainely depend on his power he addeth that the same is testified vnto vs in the Gospell where thou seest the gospel doth not only bring vnto vs preseÌ„t grace but also doth bring vnto vs assurance of grace still to continue For there God doeth not onely promise to be our father in presente but also that hee will bee vnto the ende Yea his adoption is extended beyonde death because it bringeth vs vnto the eternall inheritance The residue are put to commende the vertue and dignitie of the Gospell He calleth the Gospell the preaching of Christ so that surely the whole summe thereof is coÌ„teined in the knowledge of Christ hee calleth his doctrine the reuelation of the mysterie which ought not onely to make vs more attentiue in hearing of it but also impresse an high reuerence therof in our hearts and howe high a secrete that is he signifieth when he addeth that from the beginning of the worlde by so many ages it was hiddeÌ„ Verily it hath not a proud and hautie wisedome such as the sonnes of this worlde couet of whom also it is therefore contemned but it declareth those vnspeakable treasures of celestiall wisedome aboue euery capacitie which if the angels also themselues do reuerence with admiration surely no man can sufficiently wonder at it Neither ought this wisedom to be therfore lesse esteemed because it lieth hid vnder a base simple stile because so it hath pleased the Lorde to subdue the arrogancie of the flesh And because great dout might arise howe this mysterie which by so many ages was hiddeÌ„ did so suddenly appeare forth he teacheth that that came not to passe through the temeritie of men nor by chaunce but by the eternall ordinance of God where also he shutteth the gate against curious questions which the waywardnes of mans wit is wont to moue For whatsoeuer coÌ„meth suddenly and besides their expectation they thinke it is done at vnwares whereby they gather oftentimes wickedly that the workes of God are absurd or at the least they intangle theÌ„selues with many troublesome douts Paul therefore admonisheth that that which appeared nowe suddenly was decreed of God before the worlde were made But least any shoulde make a doubte therefore that he might charge the Gospell with newnes and to defame it he alleageth the scriptures of the prophets where that was forespoken which we see nowe fulfilled For all the Prophets haue giuen so large testimonie vnto the Gospel that it can not els where be better confirmed And by this meanes God did rightly prepare the mindes of his least the noualtie of a thinge wherewith they were not acquainted should too much astonishe them Obiection If any obiect that there is a contraryetie in the wordes of Paule because he saith that that mysterie of the which GOD hath giuen testimonie by his Prophetes was hidden in all ages this knot is easily vnfolded by Peter namely that the prophets Answere 1. Pet. 1.12 whiles they diligently inquired of the saluation offered to vs did not minister to themselues but to vs. Therfore God by speaking then helde his peace because hee helde the reuelation of those things of the which he would haue his seruants to prophesie in suspence Although it is not certainely agreed vpon among the learned Ephe. 3.9 Collos 1.27 in what sence both here and to the Ephes he calleth the Gospel an hidden mysterie The opinion of them is more firme which referre it to the calling of the Gentiles which Paul him selfe precisely toucheth to the Colos Yet I albeit I confesse that to be one cause Collos 1.27 can not be brought to beleeue that is the onely cause It seemeth more probable vnto me that Paul had respecte also vnto the other differences of the olde and newe Testament For although the Prophets in olde time taught all those things which are expounded by Christ and his apostles yet they taught them with such obscuritie in comparison of the cleare light of the Gospel that it is no maruell if they bee saide to haue bin hidden which now are made manifest Neither is it without cause that the prophet Malac. saith Mal. 4.2 there should rise the sonne of righteousnesse neither that the prophet Esai hath before hand so highly commended the embassage of the Messias Finally nor that the Gospell is called the kingdom of god but we may better gather by the thing it self that then at length were the treasures of celestiall wisedome opened when the shadowes being done away God appeared to them in olde time by his onely begotten sonne as it were face to face Hee maketh mention agayne of that ende of the preaching of the Gospell whereof he made mention in the beginning of the first Chapter namely that God might bring all nations into the obedience of fayth Laus Deo soli sapienti in secula Amen C. R. A Table or Index conteining certaine principall matters in the Commentaries of M. Ioh. Caluin vpon the Epistle to the Romaines the first number sheweth the Chapter the seconde the Verse A ABba father cha 6. verse 8 Abraham the father of the faithful chap. 4. ver 1. 16. Abraham iustified by faith onely chap. 4. 3. Abraham how he was the heire of the world chap. 4. 13. Abrahams laughter was without fault chap. 4. 20. Abrahams body barren before the blessing of God chap. 4. 19. Abrahams faith chap. 4. 3. Abuse of the kvowledge of the Gospel chap. 2.

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