Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The third Chapter.

WHat is then the preferment of the Iewe? or what is the profite of circumciſion? Much eueryevery maner of way: For firſt, becauſe vntounto them were committed the wordes of God. For what though ſome did not beleue, ſhall their vnbeliefe make the fayth of God without effect? God forbid. Let God be true, and eueryevery man a lyar, as it is written: That thou mighteſt be iuſtefied in thy words, and ouercome when thou art iudged.

The Apoſtle continueth ſtill in that which he entended, namely, to accuſe the Iewes. And now entreateth he of the fourth thing, which we tooke in hand to make declaration of: that is, that their noughty liuing was no let, but that the giftes which were geuen vntounto them, were both excellent, and alſo to be had in great eſtimation. He had before much deiected thē for their corrupt life. ButA diſtinction. becauſe it could not be denyed, but that God excedingly loued their nation (when as we reade in the Pſalme, He hath not done thus vntounto eueryevery nation) he ſemeth to put a diſtinction: wherein, if we hauehave a reſpect vntounto God, he graunteth, that he was very louing vntounto them, when as he gaue vntounto them theſe thinges, which he gaue not vntounto other nacions: but if we conſider them by themſelues, then thoſe excellent giftes, nothing profited them, vnles peraduenture to theyr farther iudgement, and condemnation, and that through theyr owne default, and not through any faulte of the giftes. And whē he ſetteth forth the dignity ofThe dignity of the Hebrues herein conſiſted, in that God committed vntounto them both his words, and ſacramēts. the Hebrues, he declareth that it chiefely conſiſteth in this, for that vntounto them were committed the wordes of God. Which wordes, although they comprehē ded in them many thinges, yet aboue all thinges they offred vntounto them the promiſe of Chriſt, and of ſaluation. Which thinges the Iewes neglecting, wholy endeuored thēſelues to the ſetting forth and extolling of circumciſion, and outward rites. Euen as do our men alſo now in our dayes: who, when the ſacramentes are ſet before them, and eſpecially the ſupper of the Lord, hauehave a regard only vntounto the outward ſimbols and ſignes, which are but the ſeales of the promiſes and giftes of God: but the things themſelues they conſider not, and much les hauehave they them in eſtimation.

Much eu…ry maner of way.] This is not to be referred vntounto this wordeMultum per omnem modum, not, multam. profite, which went next before. For then he ſhoulde hauehave ſayd, multam in the feminine gender. Therefore it is to be referred vntounto that, which he put fyrſt, when he ſayd: VVhat preferment hath the Iew aboue the Gentile? He attributeth both vntounto the Iewiſhe religion, and alſo vntounto the ſacramentes thereof, ſo much dignity, as he myght do by the word of God. And this hath a great emphaſis or force, that he anſwereth, Much eueryevery maner of vvay.

For vvhat though ſome did not beleue, ſhall their vnbeliefe make the faith of God vvithout effect? God forbid.] Theſe thinges he putteth by the figure Antipophora, as though there were Gentiles, which went about to deface this dignity of the Iewes, for that they beleued not the wordes of God committed vntounto them. But againſt them Paule writeth, that their noughtines was no hindrance at all vntounto the truth of God. For, foraſmuch as he is truth it ſelfe, whiche gaue them his word, and promiſed them that he would be their God, and that they ſhould be hys people, their ſinnes could nothing let, but that that whiche was promiſed, ſhould take ſucceſſe: becauſe among that people there were alwayes ſome good men, which both beleued the promiſes of God, and alſo lyued vncorruptly. Wherefore in them, although not in all, was performed that which was promiſed. And ſo far is it of, that their noughtines of life was any derogation vntounto the truth of the wordes of God, that by it rather it was illuſtrated, and appeared more bright. Which thing he proueth by a ſentence of Dauid, as it ſhal afterward appeare. And as touching the words, where as the Apoſtle ſaith, Firſt, he hath not a reſpect vntounto order, as though he ment to rehearſe a greate many other benefytes of God geuen vntounto the Iewes: But it is in a maner an entrance or beginning of that which he entendeth to ſpeake. Or els it ſignifyethThe words of God are a moſt riche treaſure. the chiefeſt or principalleſt of thoſe things which were geuen. Vndoubtedly the wordes of God were as a moſt rich treaſure, which was long tyme hidden and layd vp among the Hebrues only, and not communicated vntounto the Gentiles, vntill the Apoſtles tyme. For this was the function committed vntounto them, namely, to ſow abrode this treaſure among the Gentiles. It is certayne, that Ptolomeus Philadelphus was deſirous to hauehave the lawes of the Hebrues conuerted by the 70. interpreters into the Greke tonge. But yet for all that, knew not he, that thoſe thinges which were therein contayned, pertayned vntounto the Gentiles alſo. The Apoſtles only began to make manifeſt vntounto the whole world, that the promiſes of Chriſt, & eternall ſaluatiō, were common alſo vntounto the Gētiles. And marke in this place, that thoſe prerogatiues only are mencioned of, which were geuen freely, and depended not of any vertue of the receauers. And this particle God forbid, which he moſt oftentymes vſeth, is eueryevery where ioyned vntounto thoſe thinges in a maner, of which it is not lawfull for vsus once to thinke: foraſmuch as whoſoeuer is a profeſſor of godly religion, ought to abhorre them.

Let God be true and eueryevery man a lyer.] Man is many wayes a lyar: partly,Man many wayes a lyar. becauſe by reaſon of inconſtancy he doth not alwayes abyde ſtill in one and the ſelfe ſame purpoſe: partly, becauſe he performeth not thoſe thinges which he promiſeth: and partly, becauſe he oftentymes bringeth forth a lye, and that ether of infirmity, whileſt he is not able to attayne vntounto the truth, or els of an euill purpoſe to vſe deceite. This ſentence is read in the 116. Pſalme In my haſt A place of Dauid out of the 116. Pſalme.I ſayd, eueryevery man it a lyar. And certayne interpreters of the Hebrues affirme, that Dauid had then a reſpect vntounto Samuell. For when he was on eueryevery ſide encloſed in by the hoſt of Saule, & was in a maner paſt all hope to eſcape, ſuch cogitacions were offred vntounto him through the infirmity of the fleſhe: as though the Prophet had made a lye touching thoſe thinges, which he had promiſed him concerning the kingdome. Or els, he mought ſpeake theſe thinges againſt himſelfe: for that when according to mans reaſon he had caſt awaye all hope of eſcaping, and thought himſelfe to be in a maner forſaken of God, as ſoone as he came agayne into the right way, he brake into this ſentence, EueryEvery man is a lyer, becauſe he alſo had deceaued himſelfe touching the goodnes of God. And by the antitheſis or contrary poſition it is playne, that a liar here ſignifieth an vnconſtant perſon. For before he ſayde, Let God be true. Wherefore we maye concludeThe word of God and the ſacramentes depend not of our fayth. that the dignity of the ſcripture or of the ſacramentes, dependeth not of our fayth or miſbeliefe. For whether we beleue God or miſtruſt him, they are to be eſtéemed according to their dignitie: becauſe they depend of the inſtitution of God, who is moſt true: neither is hys truth chaunged through our defaultes: as Dauid writeth:

That thou mighteſt be iuſtified in thy wordes, and ouercome when thou arte iudged. Thus the 70. interp…eters hauehave turned it, whom Paule now followeth: when as in the Hebrewe it is thus written: Lemaan titſdek be dhob recha tizkeh beſchoatecha. And that which the 70. hauehave turned, That thou mighteſt be iustified, may accordyng to the Hebrewe be: Therfore ſhalt thou be iustified. And where as it is written, agaynst thee onelyonly hauehave I ſinned, Rabbi Dauid Chimchi expoundeth it thus: I hauehave priuilie and in ſecret, tranſgreſſed: and therefore agaynſt thée onelyonly. But thou art iuſtified, and in iudgement ouercommeſt: which haſt by Nathan the Prophet ſhewed y^e thou knoweſt theſe thinges. But thys expoſition fitteth not very well with the wordes of Paule: Wherfore we omitte it. Others interprete it: Although Dauid ſinned agaynſt Ʋrias, and agaynſt Berſabe, and agaynſt the hoſte of Iſraell: yet theſe were not ſinnes, but in reſpecte that they were prohibited by God in the lawe. For there hence dependeth the iuſte conſideration of ſinne. But it is better to ſay, that Dauid was ſo much gréeued, becauſe he ſawe, that God, by reaſon of hys ſinne was blaſphemed, and had in deriſion, which bare fauour vntounto ſuch a kyng, who to ſatiſfie hys owne filthye luſte, permitted hys enemyes to hauehave the vpperhand. Theſe things (I ſay) ſo much vexed hym, that in that feruencie of minde, he had a regarde vntounto theſe thynges onelyonly. And therfore by the figure Hyperbole, he ſayth: Againſt thee onelyonly hauehave I ſinned. As we, when we are oppreſſed with many troubles at one tyme, are accuſtomed to ſay of the chiefeſt and greateſt trouble which afflicteth vsus moſt: Thys one thyng greueth me very much. But afterward he comforteth hym ſelfe, hauing conceaued a firme hope, and ſayth: That thou mightest be iustified in thy wordes, as if he ſhoulde ſay: Vndoubtedly I hauehave greuouſlye ſinned: but ſuch is thy goodnes, that hereby I ſée it to bee more poured out: ſo that alwaies, when thou contendeſt in iudgement, thou wilt in the cauſe, hauehave the vpperhand. Neyther is it to be thought, that Dauid when he ſinned, had thys conſideration in hys minde, to illuſtrate the goodnes of God. For there he ſought onelyonly to ſatiſfie hys owne deſire and luſte. Wherefore, thys particle, That, hathGood haps are not to be aſcribed vntounto ſinnes but vntounto the mercy of God. a reſpecte, not vntounto Dauid, but vntounto God, by whoſe benefite it commeth to paſſe, that of that which is euill, ſhoulde come ſome good vntounto them which louelove hym. Foraſmuch as vntounto them, all thynges turne to good. Wherfore, the good things, which followe after ſinnes cōmitted, are to be aſcribed, not vntounto our ſinnes, but to the mercy of God. Neyther let vsus maruaile, that God is iudged as Paul ſaith. For oftentymes it happeneth, that men when they thinke them ſelues to be euillGod is iudged of men. handled of hym, they reaſon concerning hys iudgementes, and although not in wordes, yet in thoughtes they ſtriue agaynſt hym. But then if they ſhoulde call to memorye, how many & how greuous ſinnes they hauehave committed, they ſhould alwayes p…rceaue, that God is in hys cauſe iuſtified, and ouercommeth. Thys worde, wordes, which in Hebrewe is bedhobrecha, may ſignifie iudiciall actions: and in that ſenſe hauehave I interpreted it. Although other take that worde for the wordes of the promiſes, and eſpecially touchyng Chriſt. For Dauid when he conſidered, that he had greuouſlye fallen, deſired God to make him cleane, and that he woulde not, by reaſon of the wicked acte which he had committed, ceaſe to accompliſhe the promiſe, which was, that of hys ſéede ſhoulde Chriſt be borne. Which interpretation Ambroſe hath. But beſides the expoſitions now alleaged of theſe wordes, there are two other expoſitions alſo: Of which, the one is thys: For that Dauid was a kyng, and was the chiefeſt in authoritie amongeſt the people of God, he had no iudges ouer hym, whoſe tribunall ſeate, or iudgement, or ſentence, he ſhoulde néede to be afrayde of. But he ſaw, that onelyonly the wrath of God dyd hange ouer hys head. Therefore he ſayd: Ʋnto thee onelyonly am I giltie, although men can not puniſhe me. The other expoſition is: Ʋrias, Berſabe, and part of the hoſte hauehave bene ill delte withall through my meanes: but they vndoubtedly, as they were men, had ſinnes, for which they deſerued thoſe thynges which they ſuffred: yea, and thynges farre more greuous then them. But thou O God, haſt nothing in thée for which I ought ſo to offend thée, whom thou haſt adorned with ſo many great benefites, and exalted to ſo high a dignitie. There were ſome alſo which thought, that thys addition, That thou myghtest be iustified in thy ſayinges, is to be referred vntounto that, which went before: HaueHave mercy vppon me O God: Waſhe me, and clenſe me: that being receaued into grace, I may obtayne thoſe thynges which thou haſt promiſed me: and ſo thou mayeſt be iuſtified and ouercome, euen by the iudgement of men. Here we ſée, that thys wordeOf the woord iuſtifieng. It is the part of perfect men when they are afflicted to acknowledge God to be good. iuſtifying, ſignifieth not to obtayne any newe righteouſnes, which thyng we can not aſcribe vntounto God, but to be counted or pronounced iuſte. For eueryevery man doth not, when he is afflicted, acknowledge God to be good. Of that minde was Daniell, when he ſayd: Ʋnto thee belongeth righteouſnes, but vntounto vsus confuſion of face. God ſuffred Peter the Apoſtle, Dauid the kyng, and Moſes to ſinne: that calling them backe agayne vntounto hym, and geuing vntounto them the thynges which hee had promiſed them, he might the more declare hys goodnes. But becauſe ſome men myght thinke, that by thoſe wordes may be gathered, that men which profeſſe pietie, although they liue wickedly, yet ſhall notwithſtanding obtayne the promiſes of God, if thys be generally true, that our incredulitie or noughtines, are no hinderaunce vntounto the promiſes of God: we muſt therfore make a diſtinctionA diſtinction of the promiſe of God. betwene the promiſes of God. For there are ſome onelyonly touching outward thynges, and tend onelyonly to temporall good thinges: as that their publicke wealth ſhould be preſerued: that the kingdome ſhoulde continue in the ſtocke of Dauid: and that Chriſt ſhould take fleſhe of hys ſéede. The ſinnes and vnbeliefe of mē, could nothyng hinder the bringing to paſſe of theſe thynges. In déede in y^• meane tyme, came captiuities and afflictions, howbeit at the length the promiſe of God, as touchyng all theſe thynges, tooke place. There is an other kinde of promiſes touching thoſe thinges, which pertayne vntounto our ſaluation. And vntounto theſe in déede, the vngodly do not attayne. And yet can we not therefore inferre, that by our wicked doinges, the promiſes of God are fruſtrated. For they pertayne not generally vntounto all men, but onelyonly vntounto thoſe which be called by the predeſtinationVntoUnto whome pertaine the promiſes of God. of God, according to election: as it is writtē in this Epiſtle the 9. chap. where it is ſayd: Not as though the worde of God hath fallen awaye: And ſtraight way is added: Are the children of the fleſhe the children of God? And aunſwere is made: They which are the children of promiſe are counted for the ſeede. Wherfore they vntounto whome the promiſes pertayne, if they hauehave fallen, ſhalbe called backe agayne to repentance. And ſo theyr ſynnes which they hauehave before committed, ſhall not make voyd the promiſes of God. Indede as touching thē, they deſerued to hauehave them made fruſtrate. For they hauing once broken couenaunt, it wer conuenient, that God toward them, ſhould not ſtande to his promiſes accordinge to this common ſentence, Qui fraugit fidem, fides fraugitur eidem. That is, He whiche breaketh promiſe, let promiſe againe be broken vntounto hym. But God ſo dealeth not to the end his goodnes might be the better declared. And thoſe things whichVntoUnto vsus alſo pertayne thoſe thinges which Paule now teacheth. Paule now ſpeaketh of the Iewes pertaine vntounto vsus alſo. For, moſt excellent are theſe benefites of God towardes vsus: namely, that the Goſpell is committed vntounto vsus: that we hauehave baptiſme, the holy Euchariſt, and ſuch other like: which thinges vndoubtedly the Turkes and infidels hauehave not. But a man might obiect, what do theſe thinges profite, when as in the meane tyme very many are a great deale the worſe, and the moſt part abuſe them. We aunſwer with Paule, that by this is the goodnes of God to be gathered, that he will ſuffer many noughty men and hipocrites for a few good mens ſakes, whiche vſe theſe giftes well: and will rather very long beare with many wicked men, then that his church ſhould come to rume. Thou wilt ſay peraduenture, then he willeth their ſinnes if he ſuffer them.We ought not after the example of God to ſuffer ſins when we may amend them. What els, after a certaine maner he willeth them? Otherwiſe he would not ſuffer them, vnles he willed them, for God ſuffereth nothyng againſt his will. But hereby canſt thou not gather any excuſe for mē, or y^• we alſo muſt alwayes beare with ſinnes. For God hath no law preſcribed vntounto him. Therfore when he of hys goodnes doth whatſoeuer thinges he will, he is not to be accuſed. But vntounto vsus is a law geuen, wherin we are commaunded to admoniſh our neighbor, whom we ſée to offend: and that not once, or alone, but twiſe, and the third tyme, & to take witneſſes with vsus: ſo that if at the length he will not heare vsus, let him be brought before the congregation, which if he alſo neglect, let him be counted for a Publicane and an Ethenike. Theſe thinges are preſcribed vntounto vsus, and therfore ought to be done of vsus, ſo that the ſinnes be manifeſt, and that it may be done without a ſchiſme. Otherwyſe, if by plucking vp the tares, ſhoulde alſo be rooted vp the wheat, it muſt be differred vntill the end, as Auguſtines iudgement is. But in the meane time, ſome wicked men vſe to ſay, I woulde to God, we had neuer had either the woord of God, or Baptiſme, or the Euchariſt. For, foraſmuche as theſe thinges profite vsus not, they are to our greater and more bitter iudgemente. But theſe m…nne ought to conſider, that this euell commeth not of God, but of themſelues. Thoſe thinges whiche are geuen by God, are good: let them aſcribe vntounto themſelues, whatſoeuer euell commeth of them: and let them knowe that thoſe thinges are alwayes profitable vntounto ſome: although very oftentimes to the greater parte they ſerue vntounto condemnation. Wherefore a good paſtor ought not toPaſtors although the… ſe that they profite not much, yet ought they not to forſake theyr miniſtery. An example of the Prophets. forſake his miniſtery to ceaſe of, either from preachyng, or from miniſtryng the ſacraments, vnderunder this pretence, becauſe he ſéeth his labour to profite but a litle, yea rather that men become a great deale worſe. Foraſmuch as the truth of thys place abideth vnſhaken: namely, that theſe thinges hauehave great profite. Neither is there any cauſe why he ſhould feare that he is not ſent of God, ſo that his calling be as touchyng other circumſtances iuſt and lawfull. For the Prophets without doubt were ſent by the Lord, when the captiuity of Babilon was at hand. And when of theyr ſermons they had none, or at the le…t, very litle fruit, & their words as touchyng the greater parte, were both to iudgement & condemnation: yet ceaſed they not from the charge committed vntounto them. The Lord hath aſſigned oneWhen it is lauful to depart from the miniſtery. cauſe onelyonly, for which it is lawfull for the miniſters of the worde, to holde theyr peace: namely, when men wil no more geue eare, and openly deride and mocke at thoſe thynges which are ſpoken. Then vndoubtedly, muſt they ſhake of the duſt of theyr féete and go theyr wayes. But ſo long as they wyl abyde to heare, al though they ſtriue agaynſt it, yet are they to be borne wyth all. Neyther doth the worde of God by and by bryng forth hys fruites: as the féede caſt into y^• grounde doth not ſtreight way ſpring vp. And there are many tymes ſome, which whē theyThe ſede of the word of God doth not ſtreight way bryng forth his fruite. hauehave heard the word of the Lord, do not at that tyme bryng forth fruit. But after ward beyng both chaſtiſed by God, and more …ehemently ſtirred vp, with fruite they repete with themſelues thoſe things which otherwiſe they hard without profite. Which ſelfe thyng happeneth in the ſacrament of Baptiſme. For a man ſhall fynde an infinite number, which hauehave had it by them a long tyme wyth out any fruite. But afterward beyng conuerted vntounto God, they do not onelyonly much eſteeme it,Baptiſme ſometymes is had a long tyme without fruite. Whether the papiſtes hauehave the promiſe of the holy ghoſt. but alſo therby they profite much. Here alſo the Papiſtes obiect an other doubt vntounto vsus. The promiſes of God (ſay they) are not made voyde (as Paule ſayeth) thorough our ſinnes and vnbeliefe. Therfore ſeing we hauehave the promiſe of God, that by the holy ghoſt he wil alwayes be preſent with vsus to gouerne his church: he fully performeth the ſame. Wherfore ye do ill in departing frō our rules and our communion. But theſe men are excedingly deceiued: when as the promiſe of the holy ghoſt was made vntounto the diſciples of the Lord and not vntounto them.

Firſt, let them proue that they are the diſciples of Chriſt, and then will we beleue thē. They which are the diſciples of Chriſt, adde nothing vntounto his wordes, neither appoint any thing contrary to the holy ſcriptures: which thing theſe mē vndoubtedly do. They cry out that the holy ghoſt is geuen vntounto the church. WeThe church hath the holy goſt, but not the congregation of the aduerſaries of the Goſpell. graunt that. But what maner of church is that church? A counſell of biſhops? or a ſinode of mitred prelates? The holy ghoſt hath alwayes bene in the church, and hath inſpired ſome good men to cry out againſt theſe men, when as they or deined their decrees contrary to the worde of God. In ſumme, the Apoſtles meaning is, that the performing of the promiſes of God, dependeth not of our merites, but of the goodnes of God. And, as it is manifeſt by the wordes of Dauid when he ſayth, Agaynst thee onelyonly hauehave I ſinned, We, when we praye vntounto God,We bryng nothing of our owne vntounto God but ſinnes. doe bryng nothyng vntounto hym but ſinnes. Therefore we deſire hym to heare vsus, that he might be iuſtefied in his ſayings. Hypocrites wyll be heard for theyr merites & good workes ſake: for they acknowledge not their ſinnes. But they which vnderſtād them, do therby take great conſolation, becauſe their truſt is, that they ſhalbe heard euē through the goodnes of God. For foraſmuch as they ſee that in themſelues all thinges are full of vncleanes, they woulde neuer preſume to lifte vp eyther theyr eyes or prayers vntounto God. Farther let vsus marke,We muſt ſpeake well of the giftes of God and inueigh againſt the abuſes. that the Apoſtle reuerenceth the gifts of God, and onelyonly inueigheth againſt thē which abuſe them. For he ſaw that it followeth not, that if men beinge by God aduaunced vntounto great honors, and they in the meane time are ingrate towards him, that therefore thoſe honors ſhould not be had in eſtimation. The huſbande men of the Lords vyneyard were vndoubtedly noughty men. But theyr noughtines cauſed not, that the ornamentes of the vineyarde, whyche Chriſt and Eſay make mencion of, were not wonderfull excellent and profytable.

Now if our vnrighteouſnes commendeth the righteouſnes of God, what ſhall we ſaye: Is God vnrighteous whiche bringeth in wrath? (I ſpeake as a man) God forbid. Els howe ſhall God iudge the world? For if the verity of God hath more abounded throughe my lie vntounto his glorye, why am I yet condemned as a ſinner? And (as we are blamed, and as ſome affirme that we ſaye) why do we not euell, that good may come thereof? whoſe damnation is iuſt.

Novv if our vnrighteouſnes commendeth the rightouſnes of God, what ſhal vve ſay.] Here Paule turneth ſomewhat from his purpoſe, but it is not a digreſſion ſtrange from the cauſe, which is entreated of. He before very much extolled the mercy of God: and declared, that the promiſes of God were not made of none effect through the vnbeliefe of menne: yea rather that by our ſinnes the goodnes of God is more illuſtrated. Hereby he ſaw, there mighte be obiected vntounto him (as the wiſdome of the fleſh, is alwaies redy to ſpeake ill of the words of God, and to wreſt them to a corrupt ſence) both that God is vniuſt, which puniſheth our ſinnes, when as by them he is made more illuſtrious: and alſo, that we, without hauing any regarde, oughte to committe ſynne, ſeing God, by our wicked actes, is more iuſtefyed, and ſo, hath alway the victory, and his cauſe is thereby made the better. Commendeth, ſayth he: which in the Greeke is foreign, which ſignifyeth alſo, to confyrme, and to eſtabliſh. Which thinge very well agree with commendatiō. Which forme of ſpeaking the Apoſtle afterward vſeth,Paral…giſmus accidentis. when he fayth, that God hath commended vntounto vsus, his louelove, for that when we were yet ſinners, he gaue his owne ſonne for vsus. But in this kinde of obiection is committed a falſe argument taken of the accident. For that it is not the office of ſinnes properly and of themſelues, to illuſtrate the glory of God. Which ſelfe thinge may alſo be ſayd of that which is writtē in this ſelfe ſame epiſtle, That of the fall of the Iewes, followed the ſaluation of the Gentiles: For we muſt not thinke, that theyr fall was the true and proper cauſe of the ſaluation of the Gentiles. For it came of the determination of God. For God had appoynted, that the preachinge of the Goſpell, beinge reiected of the Iewes, ſhoulde be tranſferred vntounto the Ethnickes. And they whiche let looſe the bridle vntounto ſinne vnderunder this pretence, for that they would thereby make God to hauehave the victory, & iuſtefy him, are muche like vntounto them, which hauing bene payned with a moſt greuous ſicknes, and then being reſtored to health by the Phiſition, hauehave made his arte more famous, will agayne endeuour them ſelues, to fall againe into the ſelfe ſame kinde of diſeaſe, that thereby the Phiſition maye be the more renowmed: or if poore men & beggers ſhould determine, that therfore they would eyther wante or begge, thereby more and more to ſhew foorth the liberality of riche men. That which of it ſelfe conduceth to the ſetting forth of the glory of God, oughte not to be blame woorthy, or filthy. Vertues whiche are ioyned with true prayſe, do of themſelues aduaunce the glory of God. We ought not to meruayle, that our doctrine is ſometimesThe doctrine of the Apoſtles was ſubiect vntounto ſclaunders. oppreſſed with ſclaunders, when as we ſee, that this ſelfe ſame thing happened vntounto the Apoſtles. They preached true things, & yet the vngodly through theyr ſophiſticall ſubtelties, inferred of theyr woordes moſt pernicious concluſions. Paule preached thoſe thinges which we now read, and had oftentimes incultated, that grace is ther aboundant, where ſinne hath abounded: and taught, that the law therfore entred in, that ſinne ſhoulde be increaſed. Of theſe thinges the vngodly ſayd it followeth, that men ſhould ſinne freely, becauſe to the attaynemente of grace and the promiſes of God, we hauehave neede of ſynnes. All menneAll men are greeued when they heare that they are euill ſpoken of, and eſpecially miniſters. doubtles are ſory when they heare theyr name or fame to be euell ſpoken of. For they vnderſtande, that the prayſe of a good name, and of a good fame, is an excellente good gifte of God. But aboue other, the paſtors and miniſters of the word of God, are moſt greeuouſly troubled with this kind of diſcommodity. Becauſe they rightwell perceaue that theyr infamye, and eſpecially as touchinge doctrine, redoundeth not onelyonly againſt the truth of God, but alſo bringeth no ſmall hurt vntounto the people committed vntounto theyr charge. Therfore the Apoſtles did euermore put away ſuche ſlaunders from themſelues. And that the fathers alſo did the like, theyr writinges do teſtefye. But Paule in thys place doth not playnely abſolue that which he obiected vntounto himſelfe, but afterward in the 6. chapter the matter ſhalbe more at large diſcuſſed. OnelyOnly at this preſente he depelleth from his doctrine falſe ſlaunders. And thoſe things the vngodly are therfore wont to obiect, becauſe when they are accuſed, they are alwayes ready to lay vponupon God the cauſe and blame of theyr ſinnes, not in deede manifeſtly, but by circumſtances. Some whē they are accuſed, ſay, that they are driuen by the ſtarres to commit thoſe things, which they do. But who made the ſtars? God. Why, then God is accuſed? So came it to paſſe in our fyrſte parente, when God reproued hym. The woman (ſayde he) whiche thou gaueſt me, ſhe hath deceaued me. The wicked de lay vntounto God the cauſe of theyr ſins.And by theſe woordes he wreſted the cauſe of his ſinne vntounto God. After the ſelfe ſame manner do theſe men deale, whome Paule now ſpeaketh of. We ſinne, ſay they, but the doctrine of the Apoſtle hath declared vntounto vsus, that our ſinnes are no let vntounto the glory of God, but rather pertayne vntounto the ſettinge foorth of his truth, fayth, and conſtancy of promiſes. And what other thinge els is this, then to accuſe the word of God? As touching the firſt obiection Paule ſayth.

Is God vnrighteous, vvhichwhich bringeth in anger?] As though he ſhoulde hauehave ſayd: that which ye fayne vntounto your ſelues, that ſynnes are vniuſtlye puniſhed, if by their occaſion the goodnes of God be ſet foorth, is abſurde. For then God ſhould iudge vniuſtlye. But no good vpryght reaſon can once imagine, that he which is iudge of all men, ſhould be vniuſt. Therfore he addeth.

I ſpeake as a man.] That is, theſe thinges I ſpake, not that I thinke ſo in very déede: but I ſpeake thoſe thinges, which men both oftentymes thinke, and do alſo not very ſeldome obiect vntounto vsus. But as touching the wordes, it ſhalbe good to note, that whereas it is ſayde: If our vnrighteouſnes commende the righteouſnes of God, by the righteouſnes of God is vnderſtanded his goodnes and mercy. For that word which is in the Hebrue Tſedek, our men hauehave turned iuſtice or righteouſnes: when as in very deede it ſignifieth mercy. He alſo vſeth thys word the truth of God, which ſignifieth nothing els then his fayth or fidelity. For before he ſayde, Shall our vnbeliefe make the fayth of God, without effect? Fayth, in that place, and truth, in this place is nothing els then a conſtancy in promiſes and couenantes. And when we reade, I ſpeake as a man, we are taught, what maner of thinges thoſe are which we thinke vponupon, ſo long as we are not regenerate but are ſtrangers from God. Origen in this place followeth an other reading. For he hath, foreign. And this particle he ioyneth with thoſe things which went before, ſo that thereof this ſentence he gathereth. Is God vniuſt, which bringeth in anger agaynſt man? God forbid. But the common reading, is both playne, and alſo ſerueth well to the purpoſe. The maner which the Apoſtle vſeth in aunſwering, when he ſayth, God forbid, teacheth vsus, how redyGod forbid, what it ſignifieth with the Apoſtle. we ought to be to repell from our thoughtes and cogitations, whatſoeuer abſurd thing, reaſō inferreth out of the ſcriptures againſt God. We ought ſtraight way to anſwere. Theſe thinges are after the maner of men, and therefore are they not to be harkened vntounto. It oftentymes happeneth that our ſenſe thinketh, that God is cruell, and forgetfull of his, an accepter of perſons, and ſuch lyke. But then muſt we call to memory, that the doinges of God, are not to be meaſuredThe doings of God, are not to be meaſured by the law of man. according to the law of man, for he is aboue all lawes, neyther ought to be iudged of any other. This thinges hauehave the flatterers attributed vntounto the biſhop of Rome, bearing him in hand, that he hath the fulnes of power, whereby he can diſpence both with the lawes of man, and alſo with the lawes of God: ſo that he himſelfe can be iudged of no man. Which fulnes of power, one Baldus a lawyer not the worſt of his time, writeth to be the fulnes of time, as which inuerteth and turneth vpſide downe all rightes and lawes. Theſe thinges are agréeable vntounto God only. Wherefore it is blaſphemy to attribute them vntounto any man. Only touching thinges of God, it is wickednes to ſearch out the cauſes and reaſons: but whatſoeuer Philoſophers or any other kinde of men do ſet forth vntounto vsus, it muſt be exactly examined by the word of God.

And (as we are blamed, and as ſome affirme that we ſay) why do we not euill thinges that good may enſue? whoſe damnation is iuſt.] Now withſtandeth he the other obiection, wherein the aduerſaryes ſayde, that we ſhoulde ſinne, that thereof myght follow ſome excellent good thing, namely, the iuſtification of God, and commendation of his mercy. Whereunto with one words he anſwereth this, when he ſayth, that the damnation of theſe men is iuſt. For by that meanes he confeſſeth, that that ſo greuous an error is farre ſtrange frō his doctrine, when as he cōdemneth it together with thē, although ſome expound it, in the paſſiue ſignification, as though the condemnation, whereby they are condemned, were for that they had ſo euill an opinion of the Goſpell. Their obiections are anſwered, when they are brought to theſe abſurdities which couldeSinnes are not the true cauſe that God ſhould be made iuſte. Againſt good ententes. not be concluded of theſe thinges which are ſpoken of Paule, but of the falſe ſurmiſing of theſe men: whereby they thought that ſinnes were the true cauſe that God ſhould be made iuſt. For the Apoſtle alſo ſayth together with them, that euil things are not to be committed, that good ſhould come thereof. Wherfore let no man pretende for their ſinne a good entent as they vſe to ſay. There is of God a law ſet forth vntounto vsus, it is our part to be obedient vntounto it. Let vsus not followe the reaſoninges of man, thinking with our ſelues, if I ſhall obey the commaundements of the Lord, this diſcomodity or that inconuenience will follow. This were for a man to preferre himſelfe before God: as though he had not foreſeene what might happen vntounto vsus by the obſeruing of his commaundemēts. Auguſtine oftentimes citeth this place, when he writeth to Conſentius againſt lieng. And aſſuredly we alſo at this time hauehave much contentiō with them, which defend many euill things vnderunder the pretence of a good ende. They hauehave preſumed to maime and to diſmember the Sacramente of the Euchariſt, becauſe they ſuſpected, that the wine might he ſpilled out of the cuppe, if it ſhould be diſtributed vntounto the laye men. They will hauehave the people alſo to praye in an vnknowne tongue, whiche is forbidden by the woorde of God: and they ſay, that a laudable entente and good ende is ſufficient. And ſo preſume they vponupon infinite moe other thinges, not weighing, what the holy Ghoſt ſayth in this place. Yea, and they lay the ſelfe ſame thinges vntounto our charge, which are now obiected vntounto Paule. For when we preache iuſtification freely, and without woorkes, they ſaye, that we open an entrance, and way vntounto loſenes of life, & that we condemne good works:Iuſtification freely geuen is not againſt good workes. The fam… lies of the Papiſts do debilitate good workes. when as yet we teach not theſe thinges. God indeede forgeueth ſinnes freelye: but he doth not therefore geue vntounto his, licence to ſinne: but together with iuſtification, is geuen the holy Ghoſt, and an innouation of life: whereof ſpringeth no ſmall endeuour to good workes. But if agaynſt them we would vrge ſuch kinde of cauillations, peraduenture they ſhoulde be founde to geue farre more greater occaſion to looſenes of life: foraſmuch as they teach, that if a manne confeſſe his ſinnes, and receaue the Eccleſiaſticall abſolution, althoughe he hauehave in his mind no good and holy motions, yet is iuſtificatiō offred, ſo that he lay not a let againſt it, as they vſe to ſpeake. But this is a very eaſy matter to do, and openeth a way vntounto ſinnes, which thing alſo no leſſe doth theyr purgatory. But we promiſe not iuſtification, but where as is a true and perfect fayth, after which continually do followe good woorkes. Wherefore ſeinge vntounto vsus are obiected the ſelfe ſame thinges, that were obiected vntounto Paule, it is manifeſt, that both he and we hauehave one and the ſelfe ſame cauſe. But we muſte not geue place to theſe humane reaſoninges.The Originall cauſe of the fall of the Nonatians. So fell the Nouatians: who pretending that they would not miniſter any occaſions to ſinne, at length denied repentance. And other many ſuche examples might be brought foorth.

What thē, are we more excellent then they? No, in no wiſe: for we hauehave alredy proued, that all, both Iewes and Gentiles, are vnderunder ſinne. As it is written, There is none righteous, no, not one. There is none that vnderſtādeth: there is none y^t ſeeketh after God. They hauehave al gone out of y^e way: they hauehave ben made altogether vnprofitable: there is none that doth good, no not one. Their throte is an open ſepulchre: they hauehave vſed theyr tongues to deceite: the poyſon of aſpes is vnderunder theyr lippes. Whoſe mouth is full of curſinge and bitternes. Theyr feete are ſwifte to ſhead bloude. Deſtruction and calamitie, arc in theyr wayes, And the way of peace hauehave they not knowne. The feare of God, is not before theyr eyes.

What then, do we excell them? No by no meanes.] Now returneth he to his purpoſe, from whence he had before ſomewhat diuerted. And although he ſeeme to aſcribe many great thinges vntounto the Iewes at this preſent, yet meaneth he not, that therby ſhould be concluded, that they excel the Ethnikes. But this rather is his entente to make them equall with the Ethnikes. Neyther doth that which he now writeth repugne with that which he before ſpake: although at the firſt ſight there ſeemeth to be in woords ſome contradiction. For before he wrote that the ſtate of the Iewes was very excellent, and that circumciſion brought vntounto them great vtility. But here he ſeemeth to deny thoſe thinges, whiche he then ſpake. But the diſtinction which we before made mencion of, doth eaſly conciliate theſe thinges. For if we looke vponupon God, vndoubtedly he hath beſtowed vponupon the Iewes a greate many thinges, which he hath not geuen vntounto other natiōs. But if we hauehave a reſpect vntounto the Iewes, they ſo abuſed thoſe good thinges that they had nothing wherein they excelled other nations. Whereby commeth to paſſe, that either ſentence is true. The Greeke Scholies do admoniſhe vsus, that this ſentence may be red two manner of wayes. For the Ethnikes, hearinge thoſe things, which the Hebrewes had peculiarly obteined of God to be ſo much extolled, demaund, What then? Are we ouercome, or hauehave they the victory ouer vsus? So that this woord foreign, which we hauehave engliſhed, do vve excell? may be taken paſſiuely. The other reading is, to take this verbe in the actiue ſignification, as though theſe thinges ſhoulde be ſpoken vnderunder the perſon of the Iewes. For when as they had now hearde, theyr giftes to be ſo extolled, they inferre. What then, do we not in dignity excell the Gentils? VntoUnto whome Paule by negation aunſwereth: No by no meanes. And this aunſwere hath a great Emphaſis, or force: as though he ſhould hauehave ſayd. The thinges which I hauehave before made mencion of, pertayne vntounto the perſon geuen you of God: and they are none of yours. And in that he putteth in himſelfe amongſt them, in ſaying: do vve excel? he maketh his reprehenſion more gentle, and more tollerable. Neyther yet in the meane time maketh he a lye, foraſmuche as he himſelfe alſo was a parte of the people of Iſraell as touchinge the fleſhe. There is in the Church ſo greate a connexionA connexiō betwene the good and the euill. of thoſe which are in it conuerſant together, that euen as the euill, which are amongeſt the good are in certaine thinges pertakers of theyr prayſes and benefites (for, for the good ſake doth God the longer beare with them, and they hauehave the vſe of good thinges aſwell ſpirituall as temporall.) So contrarilye for the euell ſake no ſmall diſcommodityes redounde vntounto the ſayntes: foraſmuche as they hauehave a feeling of theyr puniſhments, and are oftentimes wrapped in the ſame miſeryes that they are: neyther hauehave they anye thinge whereof iuſtlye toThe ſinnes of the wicked pertain after a ſorte vntounto the good. complaine, when as vntounto them pertaine after a ſort the offences of others. For they hauehave not eyther admoniſhed, or reproued, or blamed them ſo much as they ought to hauehave done. Neyther hauehave they alwayes ſhewed them ſelues an example of good life as it became thē: neyther praid they for thē ſo much as they oght to hauehave done. Wherefore the holy prophets acknowledging in themſelues ſuch a communion of ſinnes, ſayd with others: We hauehave ſinned, we hauehave done iniquity. VntoUnto thee belongeth righteouſnes, vntounto vsus confuſion of face. Now he rēdreth a reaſon, why the Iewes hauehave nothing wherein they excell the Gentils.

Becauſe, ſayth he, vve hauehave alredy proued, and ſhevved cauſes, that aſvvell the Ievves as the Gentils are vnderunder ſinne.] And now beſides his accuſations, he alledgeth teſtimonies alſo of the ſcriptures, in which were moſt manifeſtlye comprehended the Iewes. For it is not likely, that the prophets and the ſcriptures, would reproue the ſinnes of other nacions, and ſpeake nothing of theyr ſinnes vntounto whome they chiefely pertayned. Whenſoeuer the Gentils are reproued in the ſcriptures, thou ſhalte ſee them expreſſed by name. The burthen of Damaſcu… (ſayth Eſay) The burthen of Egipt, the burthen of Tyrus, and ſuch like.

There is none iuſt, no not one.] This teſtemony is written in the. 14. pſal. and in the Hebrew is redde, En eſah tob, non faciēs bonum, not doinge good. The Greeke interpreters hauehave turned it foreign. which is to do a good dede, or a thinge profitable to our neyghbour. Therin he playnely ſheweth, that they were without louelove and charitie. It followeth:

There is none that vnderſtādeth, ther is none that ſeketh after God] Theſe words are red in the. 53. pſal. And it is a generall oracle, as well againſt y^• Gentils as againſt the Iewes. For before theſe wordes it is there writtē: The Lord looked down from heauen vponupon the ſonnes of Adam, to ſee whether there were any that hadde vnderſtanding, and ſought after God. Which thinges are ſpoken per Anthro popathian: as though God were affected with the ſelfe ſame proprieties as men are wonte to be. And this ſerueth to driue an efficacy into thoſe thinges, which are ſpoken: otherwiſe God ſeeth all thinges, neyther needeth he ether to beholde, or to ſ…rcheHow God is ſayd to looke vponupon men. out any thinge. By this kinde of figure in the booke of Geneſis, he is ſayd to hauehave deſcended vntounto the Tower, when it was in buildinge: and in the ſame booke he ſayth, that he woulde go to Sodome, to ſe whither the thinge were ſo, as the cry & fame had declared vntounto him. Althoughe Augustine entreatinge vponupon this place writeth that God beholdeth and looketh vponupon menne, when he ſtirreth vp thoſe whom he hath inſpired with his holy ſpirite to do any thinge: according to thoſe phraſes of ſpeache whereby he is ſayd to tempte or txye, to knowe whither he be beloued or no. For he knoweth alſo with out any trials: but yet by them he bringeth to paſſe that we are admoniſhed, and do know that which before we knew not. So Paule ſayth, that the ſpirite ſearcheth out the profound thinges of God. For, foraſmuch as the holy Ghoſt is God, he nedeth no ſearching out for the knowledgeHow the ſpirite ſearcheth out the profounde thinges of God. of any thing. But y^• Apoſtle ſo ſpeaketh, becauſe by his impulſion we are ſtirred vp to ſerch out thoſe things which pertaine to God. But becauſe there is added.

From heauen, leaſt that ſhould be a let, Auguſtine affirmeth, that no man can vnderſtand this corruption of men, vnleſſe his mind be conuerſaunte in heauen, and inſpired with the ſpirite of God. But the firſt interpretacion is both eaſier & redier. And in that men are ſaid, not to vnderſtād God, it is not ment of the ſimpleWhether men are truly ſaid not to vnderſtande God. If God be euerye where, why is it ſayd that he muſt be ſought for. Faith is not natural in men. and vulgare knowledge, but of the mighty knowledge and whiche is of efficacy: ſo that to vnderſtād is as much to ſay as to feele and to ſauour God.

Nor ſeking after God.] Although all thinges are full of God, yet is he to be ſought for of godly men, by reaſon of the darkenes which cōpaſſeth our mynds through originall ſinne. For both the fleſhe, and the ſenſes, and earthly affections, do let vsus from knowing of hym, yea though he be preſent. And by this ſecond teſtimony all men are proued to be without fayth. It followeth.

All hauehave gone out of the way, and are made altogether vnprofitable. There is none that doth good, no not one.] Thoſe thinges are ſpoken as it were out of the mouth of God, after that he had beheld from heauen the maners of men. And this vndoubtedly is a conſequent, that they which are deſtitute of fayth and charity, do go backward, and do depart from God. For ſo ſoundeth this word in the Hebrue, which is here ſayd, They hauehave gone out of the way. And that which is here written, They are become vnprofitable, is in the Hebrue, they are become rotten, and hauehave brought forth a ſtinking ſauor: which commeth to paſſe when ſinnes are publikely, and dayly committed.

There is none, no not one.] Some by this word one, vnderſtand Chriſt: becauſe he alone was free from ſinne. Which ſentence although it be true, yet is not their interpretation agreable with theſe woordes, when as in the Hebrue it is En gam eched, that is, no not one. And by that meanes, this ſentence is of great force to exaggerate and amplify the cuſtomable wickednes of men. Paraduenture this ſemeth ſtrange, why the holy prophetes, as Dauid and ſuch other like are not excepted. Some aunſwere, that herein is vſed the figure hiperbole, becauſe the greater parte of men was ſo infected. But in my iudgement this ſemeth to be more agreeable with the truth, that the holy ghoſt ſpeaketh of the nature of men, as it is of it ſelfe. For they which were comprehended in Chriſt, were exemted out of this number, which thing yet was geuen thē, not by their owne ſtrengthes, or in reſpect that they were men, but becauſe they were regenerate and renued by Chriſt.

Their throte is an open ſepulchre, They hauehave vſed their tongues to deceite.] Theſe wordes are read in the v. Pſal. Hetherto he hath ſhewed that they were not profitable to their neighbours, neither ſought they after God. But now he declareth, that both in tonge, and alſo in dedes, they were hurtfull toward their neighbours. He compareth their mouth to a ſepulchre, becauſe it ſpake filthy things, and ſtanke as a ſepulchre doth. A ſepulchre alſo ſendeth not agayne theThe Metaphore of a ſepulchre. deade, whome it hath once ſwallowed vp. So theſe men, with their tongues and vncleane mouth vexe men without meaſure & ende. Further a ſepulchre is ſayd neuer to be ſatiſfied. So theſe mē are not content w^t the deſtructiō of one or two: but are redy, if it lay in them, to deuour all men. In ſōme, he affirmeth them to be ſuch maner of men, that whoſoeuer is once wrapped with the nettes of their words, is as vtterly caſt away, as they are which are already layd in the ſepulchre or graue. Neither wanteth this worde, Open, an emphaſis. Becauſe ſepulchres being ſhut receaue not thoſe things which are, brought in: but being open they refuſe nothing. To vſe their tongues to diſceate, is amōg the Hebrues Ieholl kō, which word is deriued of this verbe Halak, which is to part, & to deſtribute. And that vice is here deſcribed, whereby a man ſpeaketh, not as the thing is in dede, but frameth his ſpeach to get fauor, and for his commodities ſake. For w^t one man they talke farre otherwiſe, then they did with an other man. A man may call them double tonged folkes. Iames reproueth them, for that out of one and the ſelfe ſame mouth, they bring forth both ſweete and bitter thinges.

The poyſon of aſpes is vnderunder their lippes.] This is written in the 140 Pſal. Theſe mens wordes he compareth with the moſt preſent poyſon of ſerpents.

Whoſe mouth is ful of curſing & bitternes.] This word bitternes, is in Greke foreign. This may be applied vntounto thoſe which by reaſon of anger are ſo impotēt, y^• they are not able to ſpeke a word, but they muſt curſe & banne & fare like mad men. Their wordes are as ſharpe as ſpeares, and they ſeme to ſpeake ſwordes.

Their feete are ſvvift to ſhed bloud.] This is writtē in Eſay y^e 59. chap. After cruel wordes folow murthers. And theſe wordes ſeme chiefly to be ſpoken, becauſe of the death of the Prophets, who were miſerably ſlayne of the vngodly.

Contrition and calamity are in their vvayes.] Some by contrition and calamity, vnderſtand ſinnes. But it ſemeth rather to be a phraſe, wherby by their wayes may be vnderſtanded whatſoeuer they go about, take in hand, and attempt. And that is nothing els, but the affliction and oppreſſion of other men.

The vvay of peace hauehave they not knovven.] For they take nothing in hand to do, which may ſerue for the commodity and health of their neighbours.

The feare of the Lord is not before their eyes.] This is read in the 36. Pſal. In theſe woordes is touched the ſumme and head of all euils: which is, not to feare God. Paule mought hauehave brought other moſt euident teſtemonyes alſoThe hed of all euels. agaynſt the Iewes. As are thoſe which are written in the fyrſt chapiter of Eſay, where the prophet calleth them a wicked ſeede, noughty children, their Princes, Princes of Sodom, and their people, the people of Gomorrha. And there are infinite ſentences whiche ſerue for this purpoſe. But the Apoſtle thoughte theſe ſentences onelyonly ſufficiente. Whereby we learne, what is the ſtate and condition of a man, which liueth without Chriſt. Firſt he wanteth God, yea rather the wrath of God abideth vponupon him: farther he is a bondſlaue of Sathan, and an inſtrument framed to all maner of wicked workes.

But we know that whatſoeuer things the law ſpeaketh, it ſpeaketh vntounto thoſe which are vnderunder y^• lawe. That eueryevery mouth might be ſtopped, and the whole world might be made guilty before God.

But vve knovv. &c.] The Apoſtle writeth this, to the ende the Hebrues ſhould not cauell, that theſe ſcriptures pertayned not vntounto them. Neither could the Iewes deny, but that they were vnderunder the law, when as vntounto them chiefly was it geuen, and they in the couenaunt promiſed, that they would do all thinges which God had commaunded. Farther in their circumſicion they declared a profeſſion to obſerue the law. Yea and we alſo are after a ſorte vnderunder the law. For the morall precepts, foraſmuch as they are knowen by the lightWe are after a ſorte vnderunder the law. The law vnde… which we liue how farre it extendeth it ſelfe. of nature, do continually hold their ſtrength. In ceremonyes alſo ſomething is alwayes to be conſidered as chiefe, which a man may call the kernell, ſappe, & ſinnow, & that cōtinually abideth: only foreign, which they cal circumſtāces are oftētimes altered. Alſo the iudiciall lawes cōtain things honeſt & luſt, which are alſo obſerued of vsus: although y^• maner of puniſhemēts, & certaine other ſingular things ar with liberty chaunged. And how far y^• law vnderunder which we are ſubiect extendeth it ſelf, y^e epiſtle vntounto y^e Phil. declareth, wherin it is writen, That vvhichwhich remaineth brethern, vvhatſoeuer thinges are true, vvhatſoeuer profitable, vvhatſoeuer of good name, if there be any vertue, and if there be any praiſe, vponupon theſe things thinke ye: the things We muſt not of preceptes make counſels. Workes of ſupererogation are excluded.vvhichwhich ye hauehave learned & receiued, & hard, and ſene in me, theſe things (I ſay) do ye. Hereby is it manifeſt how they are deceiued, which of preceptes make counſels, & by that meanes do ſinne more greuouoſly, in that they put works (as they call them) of ſupererogation. Therfore thoſe things which are here ſpoken, do touch vsus alſo, if we fall away from Chriſt. Theſe notes of vniuerſality, are diligently to be weighed, which Paule vſeth when he ſaith:

EueryEvery mouth, and the whole world.] For they are of no ſmall force to attayne to the right definiciō of iuſtificatiō. He would not without a cauſe y^• our mouth ſhouldThe ſcriptures neceſary for all men. be ſtopped, foraſmuch as we are all to much prone to excuſes, & there is none which thinketh not to much of himſelfe. Sithē the Apoſtle hath proued his matter by teſtimonies of the ſcriptures, they are much to be reproued, which wil hauehave the holy ſcriptures baniſhed out of the hands of the faithfull. Hereby eaſely appeareth the vtility of thē, when as they both pertaine vntounto all mē, and alſo ſet before our eyes our ſinnes. Chriſoſtome in his homely of Lazarus & the riche man, exhorteth all mē in general to reade thē, and thoſe men by name, which are geuē to the lawe, which occupie merchaundiſe, & kepe families. And he affirmeth, that it is impoſſible, that they ſhould attayne to ſaluatiō, vnles they occupy thēſelues day & night in readyng of the holy ſcriptures. Yea & he addeth alſo, that they hauehave greater nede of readyng the holy ſcriptures, then hauehave holier men, for that they are continually in greater daunger. This worde foreign, that is, guilty, the ſame Chriſostome expoundeth of him, which of himſelfe hath nothing to bring for his owne defēce, but hath neede of an other. They are guilty before God, which hauehave nothyng whereof to glory. And the cōfeſſion of our ſinnes doth chiefly make vsus ſuch. The Apoſtle hath hitherto to this place laboured much in accuſing of ſinnes, to the ende he might impell & driue mē vntounto Chriſt. Whom we alſo to our power ought to imitate, when we hauehave toPaſtors oght aboue all thinges to reproue ſinnes. A ſimilitude do with our neighbours. There are ſome which wil not heare of their paſtors and preachers, but only treatiſes of things deuine, and debatemēts of ſubtle queſtions. But they are farre deceiued. For firſt it is expedient, that they hauehave a thorow conſideration vntounto theyr owne ſinnes. As a Phiſition vſeth in a rottē ſore, firſt to cut of the corrupt fleſh, before he wil geue any plaſters to heale it withall. And ſo commeth it to paſſe, that the law openeth the way vntounto the Goſpel. Neither is this toWhat is the property of the law. be maruelled at, that in this place, by the law, are vnderſtanded the Prophets and Pſalmes. For what ſoeuer is found in the whole ſcrpture, ſerueth to the inſtitution of lyfe, which is peculiar and proper vntounto the law.

Becauſe by the workes of the law ſhall no fleſh be iuſtefied in his ſight. For by the law cōmeth the knowledge of ſinne. But now is y^t righteouſnes of God made manifeſt w^tout the law, hauing witnes of the law & of the Prophets. Namely, the righteouſnes of God by the faith of Ieſus Chriſt vntounto all, and vppon all that beleue. For there is no difference: for all hauehave ſinned, & are depriued of the glory of God: And are iuſtefied frely by his grace, thorough the redemption that is in Chriſt Ieſu, whome God hath ſet forth to be a reconciliation thorough fayth in his bloud, to declare his righteouſneſſe by the remiſſion of the ſinnes that are paſſed thorough the patience of God, to ſhew at this preſent tyme his righteouſnes, y^t he mighte be iuſt, and a iuſtefier of hym which is of the fayth of Ieſus Chriſt.

Becauſe by the vvorkes of the lavv ſ…all no fleſh be iuſtefied in his ſight.] Hitherto Paule hath by good argumentes proued, that iuſtification is not to belooked for by thoſe thinges, which whē we hauehave obtayned, yet notwithſtanding we lyue wickedly. That philoſophy and the law were ſuch, he hath manifeſtly declared: foraſmuch as by them were accuſed both the Gentles and the Iewes, that they were excedingly contaminated with wicked actes. Wherby is concluded, that y^e mouthe as well of the Iewes as of y^e Gentiles is ſtopped, ſo that the whole world is made culpable before God. And in that he laſtly chiefly inueighed by ſundry teſtimonies of the holy Scripture, it was becauſe he ſhould hauehave a ſharpe conflict agaynſt theA ſharpet conflict againſt the Iewes thē againſt the Ethnikes. Hebrues. For the Ethnikes were eaſely ouercome. For they openly liued filthily, neither could they out of philoſophy bring any thing but the inuentions and opinions of men. But the Hebrewes pretended the law and the ceremonies, which they had receiued at the handes of God: and therfore it ſemed, that they might lawfully put confidence in them. And peraduenture they mought hauehave ſayd, y^• thoſe thinges which were brought againſt them out of the holy ſcriptures, pertayned vntounto theyr elders, and vntounto them which filthily liued in the tyme of the Prophetes, and not to theyr whole kinred. Therfore the Apoſtle bringeth in a generall ſentence, wherby vtterly to repreſſe them, and affirmeth, that no man can be iuſtified before God by the workes of the law. Where he taketh away the power of iuſtifieng, not onelyonlyAn vniuerſall propoſition, that by the workes of the law no man can be iuſtified. from men or perſons, but alſo from the workes of the law, ſo that it followeth of neceſſity, that we muſt not put any confidence in them. For as they were cōmaunded by the law, no man was able to performe them. For foraſmuch as two things were required by the law: Firſt, that workes ſhould procede from fayth, grace, and charity: Secondly, that throughout and exactly they ſhould agrée with the law, and ſithen the law miniſtred not ſtrengthes to do theſe thinges, there remained onelyonly outward obſeruations and ceremonies, of which the Apoſtle ſayth, that they had not the power to iuſtifie. Afterward by a firme reaſon he concludeth, that we muſt not thinke that iuſtification is receiued by the law, bicauſe by it commeth y^e knowledgeForaſmuch as the law cōdemneth & accuſeth, it abſolueth not. Righteouſnes happeneth without the law of ſinne. Seyng therfore the law condemneth & accuſeth, it abſolueth not, nor iuſtifieth. For theſe two offices are contrary and repugnaunt the one to the other, And theſe thyngs beyng thus ordered, he gathereth his chiefe propoſition, of which he will in this epiſtle diſpute: namely, that righteouſnes commeth wythout the law. Wherby commeth to paſſe, that it depēdeth not of it. Afterward he affirmeth that the righteouſnes of God which hath his teſtimony out of the law and the prophetes, commeth by the fayth of Ieſus Chriſt. And this is all one wyth that which he propoſed at the beginnyng: that the Goſpell is the power of God to ſaluation, toRighteouſnes by the faith of Ieſus Chriſt. eueryevery one that beleueth: and that in it is reueled the righteouſnes of God frō faith to faith, and that the iuſt man (as Abacuck ſaith) liueth by faith. Thus much as touching the diſpoſition, now let vsus diligently examine eueryevery thing by it ſelfe. In that he ſaith, That by the workes of the law no fleſh ſhalbe iustified in the fight of God: It is neceſſary that we know of what workes of the lawe, the Apoſtle here intreateth. And here we affirme, that he ſpeaketh vniuerſally of all workes: ſo y^e thoſe thinges which are here ſpoken, ought not perticularly to be drawen vntounto ceremonies, whē as they include y^e whole law. We graūt in dede y^• the controuerſy ſprōg by reaſō of ceremonies. For y^e falſe Apoſtles went about to obtrude thē, as neceſſary vntounto thē They which ſay that ceremonies are nedelul, affirm Chriſt not to be Chriſt.which beleued in Chriſt. As though Chriſt could not w^tout thē bring ſaluation to y^• beleuers. Which was blaſphemous, neither was it any leſſe irreligious, then to deny Chriſt to be Chriſt: which thing they muſt néedes graunt, that affirme that he cannot ſaue men without the workes of the law. But as touching morall commaundementes they contended not. For as well the Apoſtles as the deceiuers vrged them. Neither was there any controuerſie about ciuill or (as they call them) iudiciall lawes, for they pertayned vntounto the publike wealth. Which foraſmuch as it had maieſtrates, the church and the Apoſtles tooke no care of thoſe thinges. But although the contention ſprong by reaſon of ceremonies, yet by the benefite of theWorkes ar to be taken vniuerſally when they are affirmed not to iuſtify. The queſtion was moued becauſe of ceremonies. holy ghoſt it came to paſſe, that Paule reuoked the queſtion from the ſpecies or partes vntounto the vniuerſall genus or generall worde. For if the generall worde be by negation ouerthrowen, it followeth that the ſpecies alſo & eueryevery parte be clene deſtroyed. For if generally the law iuſtify not, neither vndoubtedly ſhall ceremonies iuſtify: foraſmuch as they are a certaine ſpecies and a part of the lawe. And that the diſcention began by reaſon of ceremonies, the Actes of the Apoſtles do teſtiffe in the xv. chapter. And not much afterwarde in this ſelfe ſame epiſtle, the Apoſtle when he would proue that Abraham was not iuſtified by the lawe, bryngeth a reaſon taken from Circumciſion. And alſo to the Galathians where he rehearſeth hearſeth this ſelfe ſame ſentence, and in a maner with the ſelfe ſame wordes that they are here, when he ſaith: We are by nature Iewes, and not ſinners of the Gentiles: Becauſe we know that man is not iustified by the workes of the lawe, but by the fayth of Ieſus Christ. Alſo, we hauehave beleued in Christ Ieſus: that we mighte be iustified by the fayth of Christ, and not by the workes of the lawe. For no fleſhe ſhall be iuſtified by the workes of the lawe. And vndoubtedly, Paule reproued not Peter, but onelyonly touchyng ceremonies. And in the ſame place in y^• third chapiter he writeth. HaueHave ye receiued the ſpirite by the workes of the law, or by preaching of fayth? Are ye ſo fooliſh, that hauing begonne in the ſpirite, ye ſhould now make an ende in the fleſhe? where by y^e workes of the law, ſeing he expoundeth them by the fleſh, he manifeſtly vnderſtandeth the ceremonies of Moſes. But although therehence ſprang the controuerſie, yet was it moſt commodiouſly done for Paule to reuoke it to the genus or generall worde of workes of the law. Foraſmuch, as the tyme ſhould come, that ceremonies being baniſhed, many would in ſucceſſe of tyme, attribute iuſtificatiō to moral workes: which is moſt manifeſtly confuted by this ſo pithy a reaſon of Paule. And this is to be noted, that this is an argument that may be turned. For euen as we may inferre that no workes of the law do iuſtifie: therfore neither do ceremonies iuſtifie: ſo contrariwiſe may we conclude: if ceremonies iuſtifie not, therfore neither any other part of the law: foraſmuch, as they were the principall part of the lawe.If ceremonies iuſtefy not neither doth the morall part inſtefy. For they are the offices of the firſt and greateſt commaundement. I am (ſayth the Lord) thy God. Wherfore it is mete, that I be worſhipped of thée, bothe in ſpirite and in outward confeſſion, not only by voyce, but alſo by rites apointed by me. Neither did thoſe ceremonies any leſſe bynde the olde fathers, then do Baptiſme and the Euchariſt in theſe dayes binde vsus. Wherfore euen as they moſt greuouſly ſinned, when they were not content with the worſhipping preſcribed them by God, but ſought new ceremonies and rites inuented by men (for that was to go aboute to adde vntounto the wiſedome of God: and that the worſhippyng inſtituted by God was the chiefe wiſdome, we rede in Deut. the iiij. chapter) ſo our men do moſt greuouſly ſinne, when beſides Baptiſme and the Euchariſt, and thoſe thinges which we hauehave deliuered vsus by Chriſt, they appoint other thyngs which mē hauehave inuented, as worſhippings of God, and, as neceſſary vntounto ſaluation. As are the maſſe, the inuocation of ſaintes, and ſuch other like. And that by the workes of the lawe are vnderſtanded alſo morall workes, Paule teacheth by that which followeth.

For by the law is the knowledge of ſinne.] For although other partes alſo of the law do after a ſort declare ſinne, yet is that chiefly the office of the morall part.What groundes or principles the proper workes of the law hauehave. A diſtinctiō of the workes of the law. A conciliation of places repugnant. Which thing is expreſſedly declared in the vij. chap. where he writeth. For I ſhould not hauehave knowen what lust had bene, if the law had not ſayd, Thou ſhalte not lust. And this is furthermore to be noted, that the workes, of the law as I before ſaid, when they are taken properly hauehave ioyned with them fayth and charity, and therfore are they not without iuſtification. For whereſoeuer is true faith there iuſtificatiō followeth. But the Apoſtle by workes of the law vnderſtandeth, as they were done of them beyng vnprofitable, and proceding alſo of hipocriſie. Otherwiſe the law in dede is ſpirituall, wherfore the workes therof muſt nedes be good, if they be conſidered as they are whole and perfect. And by this meanes may we conciliate thoſe places, which as touching this thing ſeme in the holy ſcriptures to be repugnant. Moſes ſaid, that he did ſet before the Iewes, life, when he ſpake of the lawe. And in the 119. pſalme Dauid prayeth oftentimes, that God would quicken him withIf the fathers at any tyme attribute righteouſnes vntounto good works, that is to be vnderſtand by reaſon of faith which they hauehave as a roote. his commaundements, and with his law. And in this ſelfe ſame epiſtle, the law is called both good and ſpirituall, and the commaundement holy and good. But on the contrary ſide Paule calleth it the miniſtery of death: & in the next chapter he ſaith, that it worketh anger: and againe, that it ſheweth ſinne: and therfore condemneth and accuſeth. So muſt we vnderſtand the fathers alſo, when they aſcribe ſo excellent thinges vntounto workes. For they take them ioyned with faith, grace, and the holy ghoſt. And ſo they aſcribe vntounto them eternall life, and other ſuche like things which are vnderſtanded to be geuen vntounto them by reaſon of faith and the ſpirite. And to declare the ſame this is a very apt ſimilitude. We ſay that man is reaſonable, vntounto whome yet we aſcribe reaſon, not becauſe of the body, but becauſe of the ſoule which is included in the body. So when iuſtification ſemeth to be aſcribed vntounto workes, we muſt vnderſtād y^• that is done by reaſon of faith, wherunto workes,By faith alone we are iuſtefied, which yet is neuer alone. which are in very dede good, do chiefly lene. But we, when we wil ſpeake of iuſtification, ought to bring forth our ſentence proſpicuouſly & expreſſedly. Wherefore we ſay, y^• iuſtification cōmeth by faith only: which faith yet we confeſſe is neuer alone. For if it be a true faith, it ought alwais to hauehave good workes ioyned with it. But the holy fathers ſpake hyperbollically of workes, to the ende to ſtirre vpThe fathers ſpake hyperboilically of workes. Fayth as it is a worke iuſtifieth not. men more and more to vſe them. But they are ſo to be vnderſtanded as I hauehave ſayd, vnles we will leaue them without Chriſt. But ſome obiect, that fayth alſo it ſelfe is a worke of the lawe. Therefore we anſwere, that as it is our worke comming out of our will and vnderſtanding, it iuſtifieth not. Becauſe it is feble and weake. For none beleueth ſo much as he ought, neyther ſo ſtrongly cleaueth vntounto God, as he ſhould do. But when fayth is ſayd to iuſtifye, it is taken for his obiect, namely, Chriſt, and the promiſes of God. Neyther is fayth thatThe power of iuſtif…ing is to be r…erred to his obiect. A ſimilitude. thing which iuſtifyeth: but the inſtrument whereby iuſtification is receaued. Neyther muſt we thinke, that by the worthynes thereof it is of it ſelfe ſufficient to iuſtifie a man. A moſt euident ſimilitude may be brought as touching a begger, which with his weake hand, or peraduenture with his hand enfected with leproſy receaueth almes. And that benefite is not weighed according to the weakenes or diſeaſe of the hand which receaueth it, but according to the quantity of the monye which is geuen. Wherefore when we are demaunded, whether the workes of the law iuſtify, we aunſwere: if a man vnderſtand thē as they are vnperfect and mayned, they hauehave no ſtrength to iuſtify. But if aWorkes iuſtify not, becauſe they procede of iuſtification. man vnderſtand the workes of the law, as they are whole and perfect, ſo are they not ſtrange from iuſtification, becauſe they hauehave faith ioyned with them: whereunto they cleaue as vntounto the roote. Yet will we not graunt that good workes being taken euen after this maner do iuſtify: for that they proceede of iuſtification, & do of neceſſity require iuſtification to go before them: and thereforeWhy Paule calleth thoſe workes the workes of the lawe which are mained and vnperfect. are they not ſtrange from it, becauſe they depend of it. Thou wilt ſay peraduenture, why doth Paule by the workes of the law vnderſtand thoſe mayned and vnperfecte workes? Becauſe he taketh them as the aduerſaries did: which had a reſpect only vntounto them: and were ſtrangers both from Chriſt and alſo from fayth in him. And that Paule did not thinke thoſe to be in very deede the workes of the lawe, it manifeſtly appeareth by that which is before written: He is not a Iew, which is only a Iew outward, neyther is that circumciſion which is in the fleſh only. Where a man may manifeſtly ſee, that he taketh away the nature of the Iewiſh religion and of circumciſion from the obſeruation which is only outward. And vndoubtedly the Images of good thinges, if they hauehave only a ſhewe, be in themſelues vayne, and ought to be counted among thingesA ſimilitude. worthy of diſprayſe. As the art of Sophiſtry, foraſmuch as it hath a ſhewe of knowledge and wanteth it in very deede, is condemned. Hipocriſy alſo is to be deteſted: which although it ſet forth a ſhew of holynes, yet is it moſt farre of from it. Wherefore if a man ſhould, agaynſt the proper and true workes of the lawe, vſe thoſe teſtimonies which Paule now alleageth, and which to the like purpoſe he writeth in an other place, vndoubtedly he ſhould abuſe them. As ifAnother ſimilitude. a man ſhould impute vntounto true nobility thoſe reproches, which are iuſtly imputed vntounto them, which hauing had excellent noble pregenitors, hauehave degenerated from them into moſt filthy vices. Or if a man ſhoulde reproue eloquence after the ſelfe ſame maner, that we are wont iuſtly to reproue thoſe, which only with fine and eloquent wordes do poynt out fooliſhe matter, when as they are vtterly ignorant of the ſound truth. But as touching this matter let thys ſuffice at this preſent. Now is this to be expounded, why he addeth this particle.

Before God.] Vndoubtedly therefore, that by the contrary we myght know, that certayne may ſometymes be iuſtified before men by the workes of the law. Becauſe foraſmuch as the ſight of man can not perce into the inward partes of the hart, men do geue ſentence by the workes. But God as Auguſtine Before men we may be iuſtified by workes of the law.writeth in his booke De ſpiritu & litera, beholdeth the hart: and ſometymes beholdeth them, which outwardly kepe the lawe, and inwardly deſire rather to do otherwiſe: were not eyther that puniſhementes hang ouer theyr heds, or that they thinke that they ſhould thereby loſe their eſtimation: when as in very dede they want both fayth and charity. Neyther is this to be paſſed ouer, that by theWhat is to be vnderſtand by the name of fleſh. name of fleſhe is vnderſtand the whole man. Which phraſe of ſpeach is much vſed in the ſcriptures. The word was made fleſhe. All fleſhe had corrupted his way. All fleſhe ſhall ſee the ſaluation of God. And a greate many other ſuch lyke. And therefore is man ſo called, that he might be continually admoniſhed of his miſerable and weake eſtate: and that he ſhould vnderſtand, that vnles the ſpirite of God ſhould reſiſt it, he ſhould vtterly be caried away with the appetite of the fleſhe. To iuſtify, as we hauehave before ſaid, is taken three maner of wayes. SometymesTo iuſtify taken three maner of wayes. it is to obtayne a righteouſnes which ſticketh and abideth in our minds. But ſuch righteouſnes Paule meaneth not in this place. Otherwiſe we deny not, but that of true workes of the law, by continuall exerciſe of them, are ingenerated good and holy habites or qualities. To be iuſtified alſo is to be pronounced or to be counted iuſt. Which thinges alſo may be gotten by workes. For ſo one is ſayd to iuſtifye an other, when he beholdeth his good dedes. God alſo in the laſt iudgement ſhall geue ſentence according to workes, and ſhall pronounce good men iuſt by thoſe thinges, which they vprightly hauehave done. Thirdly to iuſtifye, is as much to ſay as to forgeue ſinnes, to abſolue a man, and to impute vntounto him the righteouſnes of Chriſt, which thing works by their deſerte can not obtayne. And in this ſenſe are thoſe thinges to be taken, which the Apoſtle here writeth. It followeth:

For by the lawe, is the knowledge of ſinne.] This is the reaſon why we are not iuſtified by the workes of the lawe. Becauſe the office of the lawe is farre other, then to iuſtifie. There are ſome which thinke that theſe wordes are ſpoken by preuention, as though the Iewes ſhould obiect and ſay: If the law iuſtifye not, why then was it geuen? HaueHave we in vayne receaued it? We hauehave notAlthough the lawe iuſtifie not yet was it not geuen in vayne. The propriety to declar ſinnes is cōmon to all lawes. in vayne receaued it, ſayth Paule: the office thereof is to ſhew ſinnes. If a man demaund of what lawe theſe thinges are ſpoken, we aunſwere that Paule doth priuately entreate of the law of Moſes: but the propriety which he bringeth is common to all lawes, to the law of nature, the lawe of Moſes, & to ciuill lawes, which we vſe in our publike wealthes. As touching the law of Moſes, and ours, there is no doubt to be put. As concerning the lawe of nature, the booke of Geneſis, doth moſt manifeſtly teach that by it was ſinne knowen. Which thing Ambroſe vponupon this place alleadgeth out of the hiſtory of Ioſeph. And Paule alſo wyll afterward declare the ſame, when he ſayth. For euen vntounto the law, ſinne was in the world: but it was not ſo counted, namely, becauſe, the law of nature was dayly more and more obfuſcated. Wherefore it was neceſſary that by the law of Moſes and other lawes, it ſhould be agayne illuſtrated, And that ſyn was before Moſes time, he thereby declareth, becauſe death raigned all that time ouer all mankind. And in this place in the Greke is red foreign, which in latine a man may call Agnitio, that is, an acknowledging: which is, when a thinge being alreadye knowne, is againe called to knowledge. But after what ſorte the lawe is ſayd to woorke the acknowledginge of ſinnes, he hath before taughte, whē as by many teſtemonies of the ſcriptures he accuſed all mankind. Wherefore ſeinge by thoſe woordes and ſuch like we are accuſed of the law, the knowledge of ſinne muſt needes follow. Whiche thing alſo happeneth an other waye, namely, when we beholde the law of God. For ſythen it commaundeth thinges vpright, and prohibiteth thinges vnhoneſt, it ſufficiently declareth vntounto vsus, how and when we ſinne in our doinges. The ſcripturs alſo conteineth the threateninges foreſpoken by the Prophetes: and the puniſhmentes whiche God hath euer more inflicted vponupon tranſgreſſors. All whiche thinges not a little conduce to the acknowledging of ſinne. But this is to be meruailed at, that ſeing the laweWhy the law is not ſaid to ſhew honeſte and good thinges. doth ſet before our eyes not onelyonly our ſinnes, but alſo thinges honeſte and iuſte (For thoſe thinges alſo doth it commaunde, and therefore they pertayne to one and the ſelfe ſame knowledge: euen as it belongeth to one artificer, as to a Geometrician to declare what is a right line and what is a crooked line) it is to be meruailed at (I ſay) what moued the Apoſtle, to make mencion onelyonly of ſinne Whereunto may be aunſwered, that Paule ſo wrote, partly becauſe the Iewes whiche had refuſed Chriſt and his fayth, had no more any parte with the righteouſnes and vprightnes of the law: partly alſo, (which is moſt likely) becauſe that other parte pertayned not vntounto the purpoſe of Paule. For hys purpoſe was to proue, that the woorkes of the law iuſtify not. Becauſe foraſmuch as it both accuſeth and condemneth, it is not to be looked for, that it ſhould iuſtefy, when as theſe thinges are both contrary and alſo muche repugnaunte one to the other: Neither commeth it to the law by chaunce, to declare ſinne: but it is ſuch a propriety, ſo annexed vntounto it, which cannot be plucked away frō it. But here ariſethWhat law geuers hauehave a regard vntounto, in geuing of lawes. a doubt: for lawgeuers ſeme not when they geue lawes to hauehave a regard to thys thing onelyonly to make vsus to vnderſtand offences, or things well done: but this rather entend they, by theyr lawes to make theyr citezens good. Which thing if it be aſcribed vntounto men, much more oughte it to be attributed vntounto God: But weA difference betwene the lawes of mā and the lawes of God. aunſwere that there is a difference betwene the lawes of God and the lawes of man: becauſe mans lawes require nothinge of vsus, but that whiche lieth in our power to do. For as touching the affections of the minde, they are not carefull they correct onelyonly outward thinges. But the lawes of God do cōmaunde thoſe thinges alſo, which we being as we are weake, are not able to performe. Wherfore the ſimilitude which they bring concludeth nothinge. Farther this is to be conſidered, that humane lawes alſo, by declaring what thinges are to be done, by promiſing, and by threatninge, may inuite and ſtirre vp men vntounto righteouſnes. But to change the mind, they cannot. Wherfore we ought not to attribut… more vntounto them, then vntounto the lawes of God. And that whiche is ſayde of the entent and purpoſe of the humane lawgeuer, we graunte of God alſo, that his entente alſo in geuinge his law was, to ſaue men by it: namely, as wherein he did not onelyonly ſhew ſinnes, but alſo Chriſte whiche is the ende thereof. And thereforeThe law is profitable vntounto ſaluation. we deny not, but that the lawe is profitable to men vntounto ſaluatiō. And yet can it not iuſtefy: becauſe the office thereof is not to poure into our harts either faith or charitye. Wherefore the wonderfull wilines of Sathan is to be taken heede oft whereby he goeth about to plucke away from men the fruites of the lawe. And vndoubtedly beſides the knowledge of ſinne, it brought two other excellent goodBeſides the knowledge of ſinne, two commodities of the lawe. The deuill hath bene an enemy vntounto the law of God. The law aggrauateth ſinne. thinges: Firſt it ſhewed vntounto vsus our ſauiour: farther it preſcribed vntounto vsus what was beſt to be done. As touching the firſt the deuell hath obſcured the hartes of men, that they ſhould not behold Chriſt, whiche is the ende of the law puttinge a vayle before theyr hartes. And as touchinge the execution of good woorkes, he hath hindred them by trieflinge queſtions, genealogies, and vayne bablinges ſo that they beinge bent vntounto them onelyonly, and vntounto outwarde ceremonies, had no farther regard. In wordes forſooth they confeſſed that they knew God, but in deedes they denied him. Farther foraſmuch as by the law ſinne is known, it followeth that by it ſinnes are after a ſorte aggrauated: Whiche thing the Apoſtle declared, when he wrote, that the law is the power of ſynne. And in this Epiſtle the vii. chapter it is written. That ſynne mighte be out of meaſure ſynfull throughe the commaundemente.

By the law (ſayth he) is the knowledge of ſinne.] This is to certaine, thatThe groūd o… all lawes is a deuine minde. Vniuſt lawes are not lawes. the deuine minde is the beginning and ground of all lawes. For in any decree… whatſoeuer is found either iuſt or honeſt, that altogether there hence proceedeth So that we may rightly ſay that all lawes are nothing els but the ordinances: of the deuine minde. Whereby is concluded, that ſuch lawes which are not iuſt ought not to be counted for lawes. The knowledge of ſinne which is had by the law, is of two ſortes: one, whiche is vtterly of no efficacy, and weake, wherebyThe knowledge of ſin two ſortes. mens mindes are not made afrayd, nor the conſciences deiected: as ſometimes we ſe dronkardes, which euen in the middeſt of theyr cuppes condemne the vice of dronkennes. The Poets alſo in theyr verſes and meeters moſt openly reproued ſinnes: but yet they themſelues refrayned not from them, any more then others. But that knowledge of ſin which terrefieth, doth not alwayes bringe ſaluation. Becauſe if it be fruſtrated of hope of remedye, it is hurtefull, as it happened in Iudas, Eſau, and Caine: who when they knewe theyr wickendes, fell into diſpayre. But as touchinge the electe, vntounto the knowledge of ſinnes is alwayes ioyned as a companion, hope of obteyning ſaluation by Chriſt. The ſins whicheHow manifold ſinne is whiche is knowne by the law. are knowne by the lawe, if we rehearſe them by theyr partes, are theſe, firſte the ſinne which from our birth cleaueth vntounto vsus, which is called originall ſinne, and it is the vice and corruption of our whole nature: of whiche we are toughte in the pſalme: In iniquity was I conceaued, and in ſinnes hath my mother conceaued me: ſecondly, the motions and vehement impulſions which the Grecians call foreign do continuallye flowe out of that corruption, and reſiſte the lawe of God. Of which Paule writeth, that he felt an other law in his members repugnaunte vntounto the law of his minde, and leading hym a way captyue into the law of ſinne. Then thirdelye commeth the conſent of the will, and by that meanes is ſinne made more greeuous. And of this we reade: Let not ſinne raigne in youre mortall body. After that followeth cuſtome: and by the bonds thereof are we more ſtreightly bound vnderunder the rule of ſinne: ſo that it is in a maner impoſſible, to ouercome an vſe now inueterated: For as Eſay ſayth, An Ethiopian can not change his ſkinne. Laſtly the vngodly are ſometymes brought to that poynte, that they ſinne agaynſt the holy ghoſt: vntounto which ſinne forgeuenes is vtterly denied, as Chriſt hath taught vsus in the Goſpell. And Ieremy was commaunded, not to pray any more for the people. Sinne alſo might be deuided into thoughts, words, and deedesWhat ſinne is. agaynſt the law of God. And of all theſe the law inſtructeth vsus. And ſinne generally is, to ſtray from the commaundement of the lawe: as archers when they hit not the marke, which way ſo euer it be, do fayle and miſſe: wherefore, ſeingTo depar… from the Image of God is ſinne. man was made vntounto the Image of God, in his life and maners to expreſſe the nature and diſpoſition of him, whenſoeuer he miſſeth of that, he ſinneth. But this benefite, to be admoniſhed, and accuſed of our wicked actes, bringeth not with it an abſolute profite: when as of our ſelues we are not able to auoide thoſe thinges, whereof we be accuſed, nor to performe thoſe thinges, whereof we be admoniſhed. Therefore we muſt ſee, that we hauehave a regard vntounto Chriſt, vntounto whome we are by the law brought. And this is to be marked, that theſe thinges are chiefely written of the lawe by an antitheſis, or compariſon vntounto fayth. For if the lawe be taken by it ſelfe, it is ſo farre of from geuing vntounto vsus righteouſnes and honour, that it maketh vsus naked and layeth open whatſoeuer filthynes we hauehave committed: ſo that by it we get nothing but confuſion. Which thing yet happeneth not through the defaulte of the lawe, but through the default of our mynde: becauſe the lawe lighteth vponupon it being corrupt and bent to euill thinges. For we are prone to do all thinges which are repugnant vntounto the law of God. For it commaundeth, that we ſhould put our truſt in god, but we truſt to our ſelues. It commaundeth, that we ſhould be ſeruiſable vntounto our neighbour: but our deſire is, that all men might be our ſeruantes. And when with vnbrideled luſt we ruſhe vponupon theſe and ſuch like ſinnes, the law of God ſetteth it ſelfe agaynſt vsus, as doth a ſtoppe againſt a ſtrong ſtreame, againſt which when the water commeth, it ſwelleth, and is made more violent: For as the ſaying is, Nitimur in vetitum, & cupimus negata, that is, we indeuour our ſelues to that which is forbidden vsus, and couet the thinges that areAn exc…llēt benefite of the law. denyed vsus. All which thinges notwithſtanding, yet is it an excellent benefite of God, which is geuen vntounto vsus by it, namely, to know our ſelues. Neyther muſt we thinke, that we want that benefite, for that we are ſayde in the holy ſcriptures, to be by Chriſt deliuered from the lawe. For, that is not to be vnderſtanded ſimplye. For the abrogation of the lawe is two maner of wayes: One isThe abrogation of the lawe two maner of wayes. whereby we are not bound to performe thoſe thinges which are commaunded: As we ſee is of iudiciall commaundementes, and ceremonies. Which thing is not to be vnderſtanded of the morall commaundementes. Chriſt ſayth, that he came not to breake the lawe, but rather to fulfill it. And Paule ſayth: what then, do we by fayth aboliſhe the lawe? God forbid. Yea rather we eſtabliſhe the law. There is an other abrogation of the law, whereby the law is letted, that it can not accuſe vsus as guiltye. And ſo is the morall part alſo vnderſtanded to be aboliſhed. But if we will ſpeake more vprightly, the law is not abrogated: but the dominationIn what ſenſe the law is ſayd to be abrogated. How the lawe is not geuen vntounto the iuſt mā. or power, which followeth it: ſo that we muſt thinke, that the ſtinge rather thereof is plucked out, then that it is all whole taken away. That is true indeede, which is written vntounto Timothe, that vntounto the iuſt man the law is not geuē: Becauſe, as Auguſtine writeth in his booke De ſpiritu & litera, Who woulde preſcribe a lawe vntounto hym, whiche of hys owne wyll and accorde dothe and executeth thoſe thynges, whiche pertayne vntounto ryghteouſneſse? Wherefore his iudgement is, that iuſt men vſe the lawe towardes others, whome they inſtruct, in driuing it into theyr hedes, and diligently ſetting it before them, to ſtirre them vp to repentance: And foraſmuch as the Apoſtle ſeameth to hauehave ſpoken thinges repugnant, (for on the one fyde he affirmeth, that the lawe is not ſet vntounto the iuſt mā: and on the other ſide, he ſayth it is good, ſo that a man vſe it lawfully: But none vſeth it lawfully, but only the iuſt man) Auguſtine conciliateth them afterA conciliation. this maner: that a man may hauehave the good vſe of the law being not yet iuſtified, but by the helpe thereof tendeth to iuſtification: which thing he laborethTwo ſimilitudes. by two ſimilitudes to proue. It happeneth (ſayth he) that a man goyng to a place, is caried in a chariot: and when he is once come to the place, he leaueth the chariot. And children that are yong beginners, hauehave a ſcholemaister appointed them: but when they are once perfect, the ſcholemaister is taken away from them. So (ſayth he) whilest a man is called backe from ſinnes, and goeth forwarde vntounto righteouſnes, the lawe is profitable vntounto hym. But when he hath once attayned vntounto righteouſneſse, he is deliuered from it, and extendeth the vſe thereof towardes others. But yet ought we not to deny, but that they alſo whiche are conuerted vntounto Chriſt, are by the lawe dayly moreEuen they alſo that are iuſtified are inſtructed by the lawe of God. and more inſtructed. There ſtill remayneth muche of the fleſhe: and ouermuche darcknes ouer couereth our ſenſes and vnderſtandyng, ſo long as wes lyue here. Wherefore the vſe of, the lawe is not ſuperfluous towardes them alſo, whiche are iuſtified. And foraſmuche as we are not fullye renued, in that there ſtill remayneth ſo me parte of the olde man, and dayly falſe do ſtill ſteale vppon vsus, bothe vnwares vntounto vsus and alſo agaynſt our willes, the lawe findeth in vsus matter both to reproue and alſo to accuſe: althoughe by the benefite of Chriſte it can not reach to condemnation. Which vndoubtedly it ſhould doo as touching his owne nature, if we were not nowe by fayth iuſtified. By this place let vsus note, what it is with fruite to reade the Scriptures, eſpeciallye thoſe places, wherein the lawe is written. For it is not ſufficient diligently andHow we muſt reade the law of God, A ſimilitude. curiouſly to read them: vnles we do in them as it were in a glaſſe behold with how many and how great ſinnes we are oppreſſed. Otherwiſe it ſhall bee all one to bee occupied in them, as to marke what Liui, Aristotle, Salust, Plutarche, and other writers hauehave left in writing.

But now without the law is the righteouſnes of God made manifeſt, beyng confirmed by the teſtimony of the law, and of the prophetes.] Here is expreſſedly put forth the queſtion, wherof he will afterward entreat. And thereof he putteth two partes. Of which the one is, that the righteouſnes of God is without the law made manifeſt. The other is, that it is obtained by the faith of Ieſus Chriſt. And Paule affirmeth, that this righteouſnes of God hath the teſtimonye both of the law and of the prophets. This is it which he propoſed at the beginning that by the Goſpell is reueled the righteouſnes of God from ſaith to faith. And in that he writeth, that this manifeſtation is done without the law, he vnderſtādeth, without helpe of the law being obſerued: but onelyonly by the hearing of faith. WhichThe righteouſnes of God threefold. ſelfe thing he affirmed vntounto the Galathians when he ſaid: HaueHave ye receiued the holy ghost by the workes of the law, or by the hearing of faith? The righteouſnes of God (as I hauehave in an other place declared) is thréefold. The firſt is, wherby we are through Chriſt receiued into fauour, and our ſinnes are forgeuen vsus, and the righteouſnes of Chriſt is imputed vntounto vsus. And the ſecond kind of righteouſnes followeth this, namely, that thorough helpe of the holy ghoſt our minde is reformed, and we all whole are inwardly renewed by grace. Thirdly, follow holy and godly workes, for they which are once come thus far, are moſt zelous and deſirous of working well. Now then Paule entreateth of the firſt righteouſnes whiche he ſaith, is declared in vsus without the law. And he calleth it the righteouſnes of God, becauſe it is gotten thorough his power and goodnes, and not thorough our owne workes. And if a man do more narowly conſider it, it is the mercy of God which he beſtoweth vponupon vsus thorough Chriſt. And I hauehave in an other place admoniſhed, that that which the Hebrues call Tſedech, and our men hauehave turned righteouſnes, ſignifieth rather goodnes and mercy. And therefore to this day the Iewes call almes by that name. And Ambroſe vponupon this place is of the ſelfe ſame mynd. For he ſayth: Therefore is Ambroſe. Why the mercy of God is called righteouſnes.that called the righteouſnes of God, which ſemeth to be the mercy of God, becauſe it hath his originall beginning of Gods promiſe: and when that promiſe is performed, it is called the righteouſnes of God. For therfore is it the righteouſnes of God, becauſe that is rendered which was promiſed. Alſo whē he receiueth thoſe which fly vntounto him, it is called rightouſnes. For, one not to receiue him that flieth vntounto him, it is iniquity. Thus much Ambroſe. But we muſt not harken vntounto them, which in this place do interprete theſe wordes, Without the law, for, without the ceremonies of the lawe. For we hauehave before ſhewed, that althoughe the queſtion was moued by reaſon of them, yet hath Paule, entreated of the lawe generally, ſo that it comprehendeth all the partes of the law. They ſeme not much to ouerſhoote themſelues, which by the righteouſnesChriſt the righteouſnes of God of God vnderſtande Chriſt: for whatſoeuer pertayneth to iuſtification, that ſame commeth from him vntounto vsus, when we beleue in hym. Betwene the righteouſnes of God and ours, Paule plainly putteth a difference, when he ſaith in this ſelf ſameThe manifeſtation of the righteouſnes of God happened chiefly in the tyme of the Apoſtles. The order and maner of the preaching of the Apoſtles. Epiſtle: Being ignorant of the righteouſnes of God, and ſeeking to establiſhe theyr owne, they are not ſubiecte vntounto the righteouſnes of God. But that we may the better vnderſtand, what this manifeſtation of the rightouſnes of God is, which then happened chieflye when Paule wrote theſe thinges, it muſt thus be vnderſtanded, that we muſt hauehave a regarde what manner of preaching the Apoſtles vſed. As farre as we can gather out of the ſermons of the Apoſtles, as they are ſet forth in the Actes of y^e Apoſtles: Firſt, they preached repentaunce, ſetting before mens eyes their ſinnes, and condemnation wherin men were wrapped: then they gathered together the proprieties and conditions of Chriſt, which ſhould heale theſe euils, and that out of the holy ſcriptures: Thirdly, they applied the ſame proprieties and conditions vntounto Ieſus of Nazareth, to allure men vntounto his fayth. And ſuche as hearyng theſe things beleued the ſame, obteyned of God remiſſion of their ſinnes. Inwardly they were made new, and outwardly they liued moſte holily, reſembling the image of God, to which mankynde was made. With perſeuerance they called vppon God, communicating together in prayers, breakyng of bread, & all holye workes. They ſtedfaſtly did put their truſt in God, as they which were vtterly deſtitute of all other helpe. They nothing regarded worldly riches, laying the price of their things and money, at the féete of the Apoſtles. They ſtoutely bare a good teſtimonye vntountoWhy the righteouſnes of God is ſaid to be made manifeſt without the law Chriſt, reioycing that they ſuffred greuous thinges for hys names ſake. Laſtly, in this quarell they cherefully ſhed theyr bloud & beſtowed theyr life. And the world ſeyng thoſe thinges, could not but be moued, and acknowledge, that a new kynde of righteouſnes appeared on the earth. And becauſe amongeſt them were Ethenikes, which had no knowledge at all of the law, therfore the Apoſtle ſayth Without the law. Alſo many of the Hebrewes were called, who although they knew the law, yet they nothyng at all regarded it. And it was all one, as if they had not had the law. There came ſome alſo, which liued very vprightly, and were moſte zelous in the ſtudy of the law: as Nathaniell, whome Chriſt pronounced to be a true Iſraelite, in whom there was no guile. And theſe were iuſtified without the law: for that obſeruation of the law which they performed, was not the cauſe why they were iuſtified. The lawe in déede may be a helpe vntounto iuſtification, becauſe it admoniſheth vsus, and accuſeth vsus, by whiche meanes we are dryuen vntounto Chriſte. But for as muche, as it hathe not the ſtrengthe to forgeue ſynnes, to geue theThe law helpeth vntounto iuſtification but it is not the cauſe thereof. A conciliation. holye Ghoſte, to ſuggeſt faythe into the hartes of the hearers, therefore Paule ſaythe righte well, That we are iustified wythout the lawe. Augustine in hys booke de ſpiritu & litera, ſaith, that the Apoſtle ſeemeth to ſpeake thynges repugnaunt. For he affyrmeth that the righteouſnes of God, whereof he nowe ſpeaketh, had his teſtimonye of the lawe and the Prophetes: and yet be ſaythe, that it was made manifeſte without the lawe. But he aunſwereth, that there is here in verye deede no contradiction, if a man rightly diſtinct thoſe thinges which are here ſpoken. For therefore Paule excludeth the law, becauſe it poureth not in grace, neither is the cauſe of iuſtification: although this righteouſnes, whereof he ſpeaketh hath his teſtimony of it. Wherefore in his firſt booke and 8. chapt (De gratia Chriſti, contra Coeleſtium & Pelagium, he ſheweth that this ſentence is thus to be pronounced, namely, The righteouſnes, of A ſondry diſtinction in this ſentence.God without the law. and then to adde ſeuerally by it ſelfe, is nowe made manifeſte. So that this particle, without the law, is referred vntounto righteouſnes, and not vntounto theſe woordes, made manifeſt. But this doth not verye well agree with the woordes of Paule: although that which he ſayth be moſt true. But this is woorthy of notinge, that Augustine in the ſame place ſayth, that this aduerbe of time now, is not ſo to be taken, as thoughe the olde fathers in the lawe of nature, andThis aduerbe of time, Now howe Auguſtine vnderſtandeth it. An erroure of the Pelagians. in the law of Moſes, had not ſaluation by Chriſt, and obteyned not this righteouſnes without the law. The Pelagians vndoubtedly were of this opiniō, that many had ſaluation before Moſes time by the lawe of nature, whiche ſhined moſte brightly in theyr hartes: which being afterward obſcured, the law of Moſes ſuccéeded, like vntounto the Moone: becauſe it brought light, but not altogether abſolute. Laſt of all came Chriſt, whoſe light ſhineth as bright as the ſunne. And ſo they affirmed, that the old fathers wer ſaued without Chriſt, and without his grace: becauſe Chriſt was not as yet come. But they were muche deceaued: for thatThe elders were iuſtefied not without Chriſt but by hym. they thought, that the fayth of a thinge to come, ſerueth not to ſaluation: when as yet we at this day beleue the reſurrection of the dead, the laſt iudgement, and life eternall, which are thinges to come, and by this fayth are we holpen. So the elders by theyr fayth in Chriſt to come, receaued as much benefite, as touching iuſtification, as we now do which are born after his comming. For the merites of the croſſe of Chriſt, and of his bloude, are not thinges duringe but for a time. Wherefore Chriſt ſayd of Abraham, that he deſyred to ſee his day, and ſaw it, and reioyſed. Farther Paule ſayth, As in Adam all men dye, ſo in Chriſt all men are made on lyue. And he moſt plainely writeth vntounto Timothe, that Christ is the onelye mediator betwene God and men. Therefore then alſo before his comminge into the ſleſhe, he gaue righteouſnes without the law vntounto men whiche beleued in him. And thys woord, now, which the Apoſtle here hath, is to be referred vntounto the manifeſtatiō. For indeede this righteouſnes was before, but it lay hiddē, and very few had it.In the olde time righteouſnes was by fayth: but now it is declared more amply and a…ertly. Fayth is the inſtrument wher with righteouſnes is comprehended. But now is it publikely and openly knowne vntounto the whole world. And this is it, that at the death of Chriſt the vaile of the Temple did rente, and was made open, ſo that thoſe things which before were hidden, were now made manifeſt. The Apoſtle, hauing in this place put foorth a queſtion moſt largely to be entreced of, vſeth therein great perſpicuity. And that whiche he purpoſeth, is deuided into two partes. For in the one he denieth, that by the lawe commeth our righteouſnes: And in the other he affirmeth, that it is geuen vsus by the fayth of Ieſus Chriſt. Wherefore his meaning is, that fayth is the inſtrument, whereby thys righteouſnes is apprehēded. And he excludeth the law, from which ſentence the world excedingly abhorreth: for that the world knoweth of none other righteouſnes, but of that which commeth by good woorkes. But men ought to conſider,The world is offended bycauſe the Law is excluded frō iuſtificatiō. The principles and groundes of good woorkes in men are corrupt. Chriſt is vulgarly thought to be the moſ… excellent lawgeuer. from whence thoſe good woorkes do procéede, which they would ſo fayne hauehave to iuſtify. They will ſay, from reaſon, and the will. But if theſe twayne be vitiated and corrupted, by whom ſhall they be corrected? They hauehave nothing to ſay, but by God. But before he wil correct it, it is neceſſary, that he be merciful, and pacefied towards vsus. But he is not pacefied, but by the death & bloud of Chriſte. Of which things, when we through fayth take hold, we are truely ſaid (as Paule affyrmeth) to be iuſtified by fayth without the law. Commonlye it is thought, y^• that Chriſt is a lawgeuer, which hath by his appointed, and decreed thinges of moſt excellency, and moſt profitable. And how excellent the things are which he hath commaunded, they gather out of the 5. 6. and 7. chapters of Mathew: where is red, that not onelyonly murther is prohibited, but alſo wrath, and anger againſt our neighbour. And commaundement is there geuē, that he which hath any offence agaynſt an other, ſhould leue his gift at the altar, and go and reconcile himſelfe vntounto his brother. He commaundeth alſo, that we ſhould in the way be at agreemēt wyth our aduerſary. Neither forbiddeth he periury onelyonly, but alſo any othe. And although in the law be permitted, An eye, for an eye. A tooth, for a tooth, yet Chriſt commaundeth that we ſhould not reſiſt euell. Alſo in the law, adultery is prohibited: but Chriſt hath alſo forbidden the luſtfull lookinge vponupon a womā. And he reſtrayned thoſe, which would for eueryevery ſlight cauſe, put away theyr wynes. Of theſe thinges they inferre, that Chriſte in his lawes hath commaunded things more perfect, thē the law of Moſes commaunded. And that his lawes were more commodious then the lawes of Moſes, hereby they proue, becauſe he abrogated ceremonies, which were very hard to be obſerued, neither could they eaſely be obſerued of all nations. We graunt indeede, that by the comminge of Chriſt ceremonies were taken away, becauſe the ſignification of them is nowe fulfilled, But that Chriſte gaue new lawes, we vtterly deny. He indéede did interprete the law of Moſes, and reproued the error of the Scribes and of the Phariſies: which thought, that none but the groſſer kind of ſinnes, were repugnante vntounto the law: & he teacheth y^• the commaundemēts of God ar far otherwiſe to be vnderſtāded, thē they ether vnderſtood thē thēſelues, or expoūded thē vntounto others Wherfore he left the law as he found it, and executed that which belongeth vntounto hys office, which was, to be made an oblation, and ſacrifice for ſinnes, and to geueWhat was the office of Chriſt. remiſſion of ſinnes: and righteouſnes by imputatiō: and the holy ghoſt, and grace. Wherfore Iohn Baptiſt declaring the office of Chriſt, when he ſhewed hym with hys fynger, ſayed: Behold the lambe of God, which taketh away the ſinnes of the world. Theſe things make againſt the Anabaptiſtes, whiche make the Goſpel to be nothing but good workes, and a moſt abſolute conuerſation. Theſe men know notAn error of the Anabaptiſtes. the chief and principall benefite of Chriſt, neyther make they any difference betwene the law and the Goſpell. The law in deede commaundeth: but the Goſpell miniſtreth ſtrengths to accompliſhe thoſe thinges whiche are commaunded. The law accuſed the: The Goſpel abſolueth: The law maketh a ſound outwardly: TheDifferēces betwene the Law and the Goſpel. Goſpell is grauen in the bowells: The law worketh anger: The Goſpell maketh God pacifyed, and reconciled vntounto vsus: The lawe by making afeard, deiecteth the mind: The Goſpell by comforting, erecteth it: The law is the miniſtery of death: The goſpel, of life: The law, is a, ſchoolemaſter: The goſpel, is a perfect inſtruction: The whole lawe conſiſteth in this, that we ſhould woork: The Goſpel herein chiefly conſiſteth, that we ſhould beleue: The law bringeth a curſe vntounto thē whichlyue vnderunder it: The Goſpel bringeth bleſſing: The law bringeth bondage: The Goſpell, ſpirituall liberty: The lawe, is the letter: The Goſpell, is the ſpirite: The lawe hath promiſes, but with this condition, if ye ſhall doo all thoſe thinges: The promiſes of the Goſpell, are free, and therefore firme. There mought be reherſed alſo other differences, whereby theſe two differ very much, a ſunder. But at thys tyme we thinke theſe to be ſufficient. Whiche thinges yet are not iudged true by humaine reaſon. Neither is it any maruayle, for as Plato ſayd in his ſecond booke: De legibus. What ſoeuer we behold a farre of, we know it not thoroughly. For there cometh betwene our ſight and it, a diſſines, and by farre diſtāce of place, darknes ſhadoweth The cauſe why many iudge ſo ill of the Law and of the Goſpell.our ſights. But when we come, and behold them more nighly; thē we iudge of eueryevery thing a right. Theſe, things ſpake he, bycauſe voluptuous and corrupt men could not be perſwaded, that a good and innocent life is pleaſaunteſt. For they iudge of it farre otherwiſe: for that they are very much diſtant from it. But if they would drawe nere vntounto it, and make a triall therof, they ſhould then iudge vprightly. So do we at this preſent pronounce of theſe men. For aſmuch as they a far of looke vponupon the holy ſcriptures neither do with any diligent heade taking, conſider the Goſpel and the lawe, thereof it commeth to paſſe, that they iudge ſo ill of them. The Apoſtle addeth of this righteouſnes, which he ſpeaketh of, that it hath the teſtimony of the law and of the Prophets. Which he therfore addeth, becauſe that doctrine whiche he ſet forth, mought hauehave ſemed new and ſtrange. But in the Goſpell, newnes isNewnes muſt be remoued away from the Goſpel. in any wiſe to be auoyded. Therfore he eueryevery where teſtifieth of the Goſpell, that it is of antiquity, and inſtituted by God, before all worlds. And in the beginnyng of this Epiſtle he wrote, that God promiſed it by hys Prophets in the holy Scriptures. At this day alſo there is a ſtrife betwene vsus and the aduerſaryes, about doctrine, whileſt they contend, that we bring in new things, but they abyde ſtil by the old doctrine. But now by the Apoſtle we learne, how this controuerſy may be ended.What doctrine is called new & what olde. The doctrine of the Papiſtes is new, foraſmuche as it hath no teſtemonye out of the holy ſcriptures. That doctrine vndoubtedly is old and auncient, which hath hys teſtimony by the lawe and the prophets: that is, by the holy ſcriptures. And that is to be iudged new, wherof there is no mention made in them. They hauehave ſet vp the Maſſe, wherin one alone doth communicate for others whiche are ſtanders by. This hath no teſtimony thoroughe al the ſcriptures. We affirme, that the ſupper of the Lord ought to be common vntounto all the faythfull: which thing is moſt playnely declared by the inſtitution therof, as it is ſet forth in the Goſpels, and in Paul. They geue vntounto the lay men the ſacrament of the Euchariſt mayned: which is, not only not in the ſcriptures, but alſo is playnly agaynſt the ſcriptures. They defend the inuocations of the dead: for the confirmacion wherof they hauehave nothing out of the holy ſcriptures. They compel the Clergie frō matrimony, they defend purgatory, they maintayne Images, they vſe a ſtrange tongue in their holy ſeruices, they obtrude the choyſe of meats, garments, ſhauings, vnctions, and a thouſand ſuch like trumperyes, as things neceſſary vntounto the worſhippinge of God: and that vtterly without any teſtimony of the ſcriptures. Let them learne of Paul, who endeuouring to teache righteouſnes to come by Chriſt, ſayeth, that it hath teſtimony of the law and of the prophets, and not that he made it of his owne head. But the doctrines of theſe men do aduaunce impietye. For they obtrude the fayned inuētions of men, as neceſſary worſhippinges of God. And foraſmuch as they hauehave no teſtimony out of the ſcriptures, it muſt follow of neceſſity, that they are new. But the reaſon,Why newnes is to be taken hede of in religion. why newnes ought to be auoyded in religion, is becauſe the Lord commaunded in Deutronomy, that from his commaundements and rytes they ſhould nether take away any thing, nor adde therunto. Euen Plato alſo in his lawes and Pub. welth forbiddeth, that there ſhould be any innouation in thinges pertayning vntounto religion. In deed mens laws may ſometymes be changed, for that the form of the Pub.Humane lawes may be chaunged. welth is ſometymes altered. Neyther do thoſe lawes which ſerue for a kingdome, ſerue for that gouernemente, which is executed by the noble men, or a Pub. welth, that is ruled by the people. Farther the lawgeuers, foraſmuch as they are men, can not ſe all things. And there happen daily many caſes, for which they are fayne both to correct, and to change laws. And euē as in artes throughe continuance of tyme, ſomewhat is found wherby they are made more perfect, ſo lawes alſo, in ſucceſſe of tyme, are oftentymes amended, and brought into a better forme. But none of al theſe raſes taketh place in the lawes of God. For as touching the Church, it chaungethThe politicall gouernment of the church chaungeth not his forme. not his forme, it is alwaies one and the ſelf ſame Pub. welth: and there is nothing hidden from the vnderſtanding of God, which is the author of thoſe lawes: He forſ…th all thinges, neyther is his knowledg increaſed by ſucceſſe of tyme. Wherfore it is not mete, that men ſhould attempt to alter any thing in his lawes. But now let vsus ſe, what teſtimonyes there are of this righteouſnes in the lawe and the Prophets, which Paul aſſerteth. And although Chriſt ſayd generally, that Moſes wrote of him, and Luke declareth, that Chriſt beyng apparelled like a ſtranger, and talking by the way with the twoo Diſciples, began at Moſes, and then tought them by the prophets and pſalmes: yet is there no certayne place brought forth, wherin is expreſſedly made mention of the Meſſias. And yet neuertheles, if we will ſpeake peculiarly of Chriſt: we hauehave in Geneſis, that the ſede of the woman Peculiar teſtemonies of Chriſt & of faith. that iuſteſieth.ſhould treade vnderunder foote the head of the ſerpent. And to Abraham it was ſayd: In thy ſeed ſhall all nations be bleſſed. And of the ſame Abraham it is written: He beleued God, and it was imputed vntounto him for righteouſnes. Moreouer Paul citeth, Say not in thine hart, who ſhall aſcend vp into heauen, or who ſhall deſcend downe into hell? The woorde is nighe at hand, in thy mouth, and in thy harte. Paul alſo addeth: And this is the woord of fayth, which we preach, If thou beleue with thy hart, and confeſſe with thy mouth, Again: The Scepter ſhal not be taken away from the tribe of Iuda, neyther a captayne out of his loynes, tyll he be come, whiche ſhalbe ſent: and he ſhalbe the expectation of the Gentles. Ieremy writeth of Chriſt: He ſhalbe called God our righteouſnes. And in the ſame prophet we reade, that God appoynted to geue a new Teſtament: not according to that which he made with the Fathers, but in deſcribing his law in their harts & bowells. Abacuk ſaith: The iuſt ſhall liue by fayth. Eſai ſaith: I am found of them, that ſought me not. Alſo, God hath layed vponupon hym all our iniquityes. Dauid alſo: Bleſſed are they whoſe iniquityes are forgeuen, and whoſe ſins are couered. Bleſſed is the man, vntounto whome the Lord hath not imputed ſinne. An other kind of teſtimonyes alſo is had out of the dedes of the old fathers, whiche were certayne forſhewinges, that ChriſteAn ether kind o… teſtemonies are the actes of the Fathers. ſhould come to redeme mankinde. For as he is ſayd to lyue in vsus (for that we are his membres) ſo alſo both was he, and liued he in the old fathers. Wherfore they were no les his members then are we. But how the head ſuffereth, and is recreated in his members, it is moſt apertly declared in Paul, whē it was ſayd, Saul, Saul, why perſecuteſt thou me? And in the laſt iudgemēt, Chriſt will pronoūce, that whatſoeuer hath bene geuē vntounto the leaſt of his, was geuen vntounto him: wherfore, ſo often as we reade, that the elders were ouercome, brought into captiuity, oppreſſed with calamityes, we muſt vnderſtand, that Chriſt in them ſuffred theſe ſelf ſame things. And agayne whē we heare, that they got the victorye, & were reſtored andA ſhadowe of the death and reſurrection of Chriſt. delyuered, let vsus thinke that Chriſt alſo was in like ſort affected in them. And in the one we hauehave a ſhew of his death begon, and in the other, a ſhadow and beginning of hys reſurrection. And that this thing is ſo, we are tought by that whiche Chriſt ſayd, that he ſhould be in the hart of the earth thre dayes, and thre nights, lyke as was Ionas the prophet. He likened himſelfe alſo vntounto the braſen ſerpente, which Moſes ſet vp, vponupon which whoſoeuer looked they obteyned health, be inge otherwiſe in daunger to dye of the venemous ſtinginge. And in Oſeas the prophet we reade: Out of Egipt hauehave I called my ſonne. Which oracle the Hebrews contend to wreſte vntounto Pharao, which was deſtroyed, and vntounto the people of Iſraell deliuered from his tyrannie. Which thing if we ſhould in the meane time graunt thē, yet would I aſke of them, of whence that nation had the preeminence, to be called by the name of the Children of God. That vndoubtedly coulde not be prouedThe …lders were not the childrē of God but by Chriſt. to come by any other meanes, then by Chriſt, which is the Sonne of God, being the firſt begotten amongeſt many brethren. By whom others alſo, as manye as are nombred to be the children of God, hauehave aſpired to ſuche a deuine adoption Wherefore the Apoſtle ſayth, that Christ was the first fruites, and pronounceth that he hath the principalitie ouer all thinges. Wherfore not without cauſe hath our Euangeliſt cited this place of the Prophet touching the Lord, forſomuch as he alſo was, by the admoniſhment of the Angell, called backe out of Egipt. Laſtly theThe thirde kinde of …eſtemonies are ſacrifices. ſacrifices, oblations, and ceremonies of the Elders, bare witnes of this kinde of righteouſnes. For in thoſe beaſtes which were ſlayne, the death of Chriſt was manifeſted vntounto the fayth of the Elders. For euen as the thing ſacrificed, which otherwiſe had nothing offēded, was ſlaine for y^e ſin of an other, which eſcaped frée, ſo was thereby ſhewed, that Chriſt ſhould be flayne for vsus, which were guiltie of death, that by the pacefieng of the heauenly Father, we might eſcape the puniſhments which we had deſerued. Neither let any man ſay, that the ſacraments ofThe ſacraments of the elders how they had ſaluation ioyned with them, and how they had not What was Paules meaning to y^• Hebrues touching the rites of the Iewes. the Elders had not ſaluation ioyned with them. For, that thing will we alſo graunt, as touching the outward woorke, which commonly is called the woorke wrought. But the fayth, which in thoſe rites embraced Chriſt, brought ſaluation vntounto the Elders: euen as at this day alſo the outward exerciſes of the ſacraments or commaundementes doo nothing profite: but onelye fayth bringeth ſaluation, which ſeeth that vnderunder the infoldinges of ſenſible ſignes, are ſet forth vntounto vsus heauenly giftes. And if at any time the Apoſtle, vntounto the Hebrews, or in anye other place, ſeeme to affirme otherwyſe, wee muſt thyncke that hee hath to doo agaynſte the Iewes, which ſeperated Chriſte and hys fayth, both from the lawe, and alſo from ceremonies. Which two things being ſeperated, he firmely and ſtrongely concludeth, that they hauehave not ſaluacion by ſuch rites and ſacrifices.

Commentary on Romans, Chapter 3 (1 of 2)

p. 50The third Chapter.

The third Chapter.