Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The righteouſnes of God by the fayth of Ieſus Chriſt.] Now is it meete to tell what fayth is: Fayth therefore is an aſſente, and that a firme aſſente to theWhat is fayth. wordes of God, obteyned not by reaſon, or by naturall demōſtration, but by the authority of the ſpeaker, and by the power of the holy Ghoſt. And this definicion diſagreeth not from that, which Paule putteth in the .xi. to the Hebrues. Hereby we may ſee, about what thinges faith is occupied, namely, aboute the woordes of God. And it is manifeſt, what is the chiefeſt principle & ground, vntounto whiche all thinges pertayning to God are referred: and that is, The Lord hath ſayd. But the authority of the ſpeaker cannot be of force with vsus ſo much as it ought, vnleſſe the perſwaſion of y^e holy Ghoſt be therunto adioyned. In Greeke it is calledWhence foreign is deriued. foreign: which word is deriued of foreign: for we ar not accuſtomed to beleue, but that which we are fully perſwaded of. Baſilius, as touching fayth, when he expoundeth this place of the Pſalme, I hauehave beleued, and therefore hauehave I ſpoken, writeth, Do not contend to ſee thoſe thinges which are layd vp a farre of, neither make thoſe thinges doubtfull which are hoped for. In which wordes he ſheweth, that two principall thinges are to be auoyded: The one is, that we be not with to much curioſitieTwo principal things to be taken hede of. ſtirred vp to ſeeke out the proofe of thinges, which we ought to beleue, which proofe, ſo long as we lyue here, cannot be had: the other is, that though they be obſcure, we ſhoulde not yet doubte of the truth of them. And the ſame writer, entreating of the confeſſiō of fayth, thus writeth: It is manifeſt a falling away Baſilius ſayth that they erre from the faith which adde any thing to the ſcriptures.from the fayth, and a poynt of pride, either to refuſe anye of thoſe thinges which are written, or to bring in anye thing, that is not written: forasmuche as our Lorde Ieſus Chriſt ſayd, My ſheepe heare my voyce: and before that he ſayde, but a ſtraunger they will not follow, but wyll flee from him, becauſe they hauehave not knowen his voyce. The Apoſtle alſo hath, by an humaine example, ſtraightly forbidden, either to adde, or to diminiſhe any thing in the holy ſcriptures, when he ſayth: And yet no man diſanulleth the Teſtament of a man, when it is confirmed, neither addeth any thing thereunto. In which place a man may perceiue, how warely this man affirmeth, that as touching fayth, nothing ought either to be added, or diminiſhed in the holy ſcriptures. Which maketh chiefely againſt thoſe, which obtrude inuencions and traditions of men, as neceſſary to be beleued. Farther, the ſame writer plainlye ſetteth forth the certaintie of fayth, when he declareth the propertie thereof in Moralibus the. 80. Summe, and, 22. chapiter. Where he writeth, What is the propertie of fayth? He aunſwereth, An vnſeperable certaintie of the truth of the wordes of God, which is not attayned to by any kinde of reaſoning, nor any naturall neceſsitye, neyther, being framed to pietie, can euer be ſhaken. And he addeth, That it is the duty of one that beleueth, to be in ſuch a certaintie affected, according to the power of the woord Baſilius ſayth that whatſoeuer is with out fayth and the holy ſcriptures is ſinne.ſpoken, and not to preſume, either to diſſanull, or to adde any thing. For, if whatſoeuer is not of fayth, is ſinne, as ſayth the Apostle, and fayth commeth of hearing, and hearing by the word of God: then whatſoeuer is not of fayth, being not contayned in the ſcripture, inſpired by the ſpirite of God, the ſame is ſinne. This Father confirmeth together with vsus, the certaintie of fayth: and ſheweth wherehence it dependeth, when he calleth it inſeuerable: for that when we beleue, we doo not examine by our own reaſons, what is poſſible, or what is not poſſible to be done. And he ſemeth to allude to thoſe wordes which Paul ſpeaketh; of the fayth of Abraham, that he doubted not through incredulitie, where he vſed this verbe foreign. Wherfore, certaintie, is contrarie to doubting, which commeth of the examination of humane reaſon. Moreouer, that which in an other ſentence he had ſpoken, he agayne playnly repeateth, namely, that thoſe things, which are out of the ſcriptures, are not to be beleued. And this place of Paul: Whatſoeuer is not of fayth, is Note how Baſilius vnderſtandeth whatſoeuer is not of fayth is ſinne. Fayth differeth from opinion and ſuſpicion.ſinne, he vſeth in his natiue and proper ſenſe, as we alſo vſe it: which thing our aduerſaries can not abide. Faith differeth from opiniō: for opinion, although it make vsus leane vntounto one part, yet it doth that, both wyth reaſon, and alſo not without feare of the truth of the other partie. And ſuſpicion doth engender yet a weaker aſſent, then opinion doth: for that it both wanteth reaſon, and alſo leaueth men doubtfull of the truth of the other part. It is true in deede, that ſcience engendreth a firme aſſent: but that is brought to paſſe by adding of demonſtrations. Seing now we ſée playnly, both what fayth is, and alſo howe it differeth from opinion, ſcience, and ſuſpicion, let vsus ſée, howe manye wayes fayth is taken. For there is one kinde of fayth which is mightie, perfect, and of efficacie, whereby we are iuſtified: there is an other which is voyde without fruite, during but for a time, & vayne, which bringeth not iuſtification. Which thing is manifeſt by the parable of the Goſpell, where the ſéede, the woorde of God (I ſay) is written, to fall ſometymes vponupon good ground: and ſometimes vponupon ſtony ground, vponupon thornes, and by the high way ſide, where it is loſt, andFayth which iuſtefieth is not in all men equal. bringeth forth no fruite. Agayne, that fayth which is good and profitable, is not in all men a lyke: for according to the greater or leſſer infirmitie of the fleſhe, it hath degrées. Wherfore Paul ſaith: Euen as God hath deuided vntounto eueryevery man the meaſure of fayth. And in the ſelfe ſame parable, the ſeede falling on the good ground, bringeth not forth fruite alyke in all partes. For in ſome place it bringeth forth thirty fold, in other ſome place, lx. folde, and in other ſome an hundreth folde. In ſūme, the entent of Paule in this place is, to make the righteouſnes of God (whereof he entreateth in this place) proper vntounto fayth, to the ende he myght vtterly take it away as well from our merites, as from our workes. But I meruayle, that foraſmuch as this is his ſcope, how the Greke Scholies affirme, that we are not ſo iuſtified, that vntounto the obtaynment of righteouſnes,The Greke Scholies and Chryſoſtome are noted. we bring nothing our ſelues. Fayth (ſay they) is brought of vsus: for that to beleue, it behooueth vsus to hauehave a valiant mynde. And this ſelfe thinge ſignifieth Chriſoſtome. Theſe thinges muſt be vnderſtanded warely, neyther can they be admitted in that ſenſe, as though fayth proceded from vsus: when as vntounto the Epheſians it is playnly declared, that it is the gift of God: neyther if it were of our ſelues could all boaſting be excluded. For we ſhould bring much, if out of our ſelues ſhould come the power to beleue. And this place playnely teacheth, that it is not ſo to be vnderſtanded: for the Apoſtle addeth: Being iuſtified freely. But it ſhould not be fréely, if fayth, as it is our worke, ſhould bring righteouſnes. I graunt indede, that our vnderſtanding and will, do aſſent vntounto the promiſes of God. But that it doth, or maye do the ſame, it muſte of neceſſity come of God.

VntoUnto all and vponupon all that beleue.] There are three thinges now put in this propoſition, which the Apoſtle entendeth playnly to declare. The firſt is this. That the righteouſnes of God is made manifeſt: the ſecond, that it is without the law: the third, that it is by fayth. As touching the firſt he ſayth, that thys righteouſnes of God is declared vntounto all, and vponupon all. Which is not ſo to beRighteouſnes is not in all men but only in the elect and in the beleuers▪ vnderſtanded as generally ſpoken: when as in all men there nether is, nor appeareth any ſuch righteouſnes. But his wordes are contracted vntounto thoſe which beleue, vntounto the elect (I ſay) and ſanctified: Which thing the words of the Apoſtle ſufficiently declare. If this ſentence ſhould be vnderſtanded altogether vniuerſally, then this manifeſtation could not be referred but vntounto the preaching,This vniuerſality may hauehave a reſpect vntounto the preaching. which is ſet forth vntounto all men, hauing no reſpect either of perſons or eſtates: for ſo Chriſt warned the Apoſtles to preach the Goſpell to all creatures: and generally addeth whoſoeuer beleueth and is baptiſed ſhalbe ſaued. But the firſt ſenſe, is both true, and alſo more perſpicuous. He afterward addeth a reaſon, why this righteouſnes is made manifeſt vntounto all, & vponupon all that beleue. Becauſe ſayth he.

All hauehave ſinned, and are deſtitute of the glory of God.] That foraſmuch as they want righteouſnes of their owne, they might receaue it at the handes of God. There are none ſo holy, but that as ſayth Ambroſe, this place conuinceth them to be ſinners: foraſmuche as this righteouſnes geuen of God hath place in all, and vponupon all. But this phraſe is to be noted.

Are deſtitute of the glory of God.] By it, ſome thinke is to be vnderſtāded, theThe glory of god ſomtimes ſignifieth, his dwelling in vsus. dwelling of God in vsus: bycauſe men were ſeperated from him, nether had they him ioyned vntounto them by grace. And that the glory of God expreſſeth this maner of dwelling, hereby it is manifeſt, for that the Arke of the couenant is called the glory of God. Wherefore when it was taken by the Philistians, the glorye of God was ſayd to be taken away. Others thinke that Paule, by the glorye of God vnderſtandeth the perfect and true righteouſnes: which comming from God, is iudged glory, or that whereby we glorifye God. And foraſmuch as gloryWhat glory is. is nothing els, but a prayſe moſt aboundantly publiſhed, Paule by a figuratiue kinde of ſpeach calleth the moſt ſingular giftes of God, the glory of God for which giftes we both prayſe and celebrate his name: ſo that the thing hath (by the figure Metonomia) the name of the propriety which followeth it. But in my iudgement it ſemeth, that Paule would declare by theſe wordes, that all men in theyr corrupt nature were reiected: and that he chiefely reproueth rites, ſacrifices and workes of the lawe, in which they thought the glory of God chiefly to conſiſt. For he ſheweth, that they in very deede were deſtitute of the glory of God, although they were altogether full of their ceremonyes.

And are iuſtified freely by his grace.] Here we hauehave what that meaneth, the righteouſnes of God to be made manifeſt without the lawe, namely, to be geuen freely. And Paule laboring to ſhew that in iuſtification is no conſideration had of our workes, ſemeth to ſhew that he neuer ſatiſfieth hymſelfe. So many wordes heapeth he vp which ſignifieth one, and the ſelfe ſame thing. ForWe meaſure the righteouſnes of God by our own righteouſnes. he ſaw what a hard thing it is to be beleued of vsus, which will our ſelues do nothing freely, and by our owne meaſure do meaſure the righteouſnes of God, as though he alſo would not geue his righteouſnes freely. Out of this kinde of ſpeach ought to be gathered this common ſentence, that, by fayth only we are iuſtified. And although this word only be not found in the holy ſcriptures, yet is it neceſſarily inferred of thoſe things, which we there reade: as Ambroſe moſtAmbroſe ſayth by fayth onelyonly. playnly noteth in this place, writing vōp theſe words, ſaying: We do nothyng, we recompēce not, by fayth only are we iuſtified, which is the gift of God. He was not content to ſay that we are iuſtified by fayth only, but he addeth alſo other clauſes whereby he might more playnly declare the ſame. The ſelfe ſame thing writeth Baſilius alſo in his booke De confeſſione fidei. We (ſayth he) hauehave nothing whereof Baſilius was of the ſame iudgement.we may make our boaſt concerning righteouſnes, foraſmuch as we are iustified only hy fayth in Christ. Which wordes are not ſo to be vnderſtanded, as though the fayth wherby we are iuſtified, were alone, that is not adorned with good & holy works: but becauſe our workes though they be neuer ſo holy, are not cauſes of the true righteouſnes. The like ſimilitude is ſhewed in water, wherin moiſtnes and coldnes are ioyned together but to waſhe away blots and ſpots, properly belongeth to moiſtnes and not to coldnes. Wherefore this is a falſe argument ab accidente, whē as two things being ioyned together, that which belongeth to the one is aſcribed vntounto the other. But as touching this word foreign, that is, being iuſtified, being a participle of the nominatiue caſe, it is to be referred vntounto that which was a little before ſpoken. For all hauehave ſinned and are deſtitute of the glory of God: as though he ſhould hauehave ſayd, they which were ſuch, are iuſtified freely.

By his grace, by the redemption, which is in Chriſt Ieſus, whome God hath ſet forth a propitiator by fayth.] Here Paule expreſſeth thoſe thinges, which by fayth we embrace, when we are iuſtified, and ſheweth, that by fayth he vnderſtandeth the obiectes, which by it are apprehended. And when he ſayth by grace, he ſheweth, that he entreateth of a farre other maner of righteouſnes, then is that which is gotten by workes: and he moſt manifeſtly excludeth the conditionsWe are not iuſtified raſhely or by chaunce. of the lawe. And when we heare, that we are iuſtified fréely, and by grace, we muſt not thinke that the ſame is done raſhely or by chance: foraſmuch as it is tempered by the rule of the election of God. The cauſes and reaſons whereof although they be vnknowen vntounto vsus, yet are they knowen vntounto God. And ſeing that in reſpect of hym the ſame is not done by chaunce, we ought not to affirme, that men are iuſtified b… chance. And euē as chaunce is to be takē away ſo alſo ought we to baniſhe neceſſitye, leaſt we ſhould ſeeme to admitte fate or deſteny. For God is not compelled, to chuſe this man, more thē that man. But whatſoeuer he geueth, he geueth it freely and without compulſion.

By the redemption.] Hereby appeareth, that we are manumitted by Chriſt and made his free men. For we were bond men caſt into the priſon of ſinne,Who are redemed. death, and the deuill. But Chriſt hath fully payd the price for vsus: and that no ſmall price, for he hath ſhed his owne bloud for vsus, and geuen his life. That is ſayd to be redemed, which before was both free, and alſo pertayned vntounto vsus. We were the peculiar people of God, and through our owne default we were ſold vnderunder ſinne. This phraſe here of the Apoſtle manifeſtly declareth, how litle we ought to aſcribe vntounto free will before we be, by the redemption of Chriſt ſet at liberty. And foraſmuch as ſo great a price is payd for our ſaluation, weBy the vſe of the ſacramēts we are put in minde of the benefit receaued. The wayght of ſinne is to be waighed by the price of our redemption. ought not to ſuffer, ſo great a benefite lightly to ſlippe out of our memory. For the auoyding whereof, we are holpen not only by doctrine and the ſcriptures, but alſo by ſacramentes. For euen as among the elders, the often ſacrifices ſhadowed Chriſt to come: ſo now the often vſe of the miſteries, bringeth to memory his death and bloud ſhed for vsus. And by this price of redemption may we perceaue the greeuouſnes of ſinne: foraſmuch as the waight thereof was ſo great that it kindled agaynſt vsus the iuſt wrath of God, and ſuch a wrath as was not raſhely conceaued: which wrath being an appetite or deſire of vengeance, by a moſt iuſt conſideration, required a moſt excellent ſacrifice, vponupon which might be tranſferred all our ſinnes. And foraſmuch as the ſame wrath is by no other thing aſſwaged, but by the bloud and death of Chriſt, they are to be coūted moſt greeuous blaſphemers, which dare attribute the ſame either to our workes, or to outward rites.

VVhome God hath ſet forth a propitiator.] In that Chriſt is ſayd to be ſet forth vntounto vsus by God, thereby is ſhewed, that the doctrine of the Goſpell isGod two maner of wayes ſetteth forth Chriſt vntounto vsus to be beleued. The merite of the death of Chriſt dependeth of the predeſtination of God. no new thing, nor inuented by men. But in what ſort Chriſt is ſet forth vntounto vsus, is declared by two principall pointes. Firſt, becauſe God by reuelation ſetteth forth vntounto vsus thinges to be beleued, vntounto the knowledge whereof, by the light of nature we could neuer attayne. Secondly in that he cauſeth vsus to hauehave a pleaſure in thinges ſhewed vntounto vsus, and to geue our aſſent vntounto them, and moueth and ſtirreth vp our mynd, inſpiring vsus with fayth. This may alſo be referred vntounto the good pleaſure, and bleſſed predeſtination of God, wherehence dependeth the merite of the death of Chriſt. Otherwiſe God mought by any other thing hauehave redemed vsus, and deliuered vsus from ſinnes. Wherefore we muſt count that by his determination and purpoſe only, hauehave we receaued that he would vouchſafe to accept the death of Ieſus Chriſt his ſonne, and by it reconcile vntounto him the ſayntes. Of this purpoſe and good pleaſure, is mencion made vntounto the Epheſ. in the firſt chapiter. Where it is thus writtē. According to his good pleaſure, which he had purpoſed in himſelfe, euen vntounto the diſpenſation of the fulnes of tymes, that he might ſet vp all thinges perfectly by Christ (both the thinges which are in heauen, and the thinges which are in earth) in whome euen we alſo are by lot called, being predeſtinate according to his purpoſe, which worketh al things according to the counſell of his wil, that we (which before hoped in Chriſt) ſhould be to the prayſe of his glory, in whom alſo we hope, foraſmuch as we hauehave hard the word of truth, euē the Goſpell of your ſaluation. &c. And in an other place oftentymes, and in this ſelfe ſame epiſtle is mencion made of the purpoſe of God. Although this reaſon of the will andA probable reaſon of the counſel of God. counſell of God is not to be contēned, yet as I thinke this reaſon may be aſſigned, that by him it was mete the world ſhould be reſtored to his olde eſtate, by whome all thinges were created. This word foreign, which is here put, may ſignifye theſe three thinges, a propitiator, propitiation, and propitiatory. I rather allow the latter ſignification, becauſe Paule ſemeth to allude vntounto theHow Chriſt is our propitiatory. oracle of the olde Teſtament, and couering of the arke, which is there called the propitiatory, or mercy ſeate. For vponupon the arke of the couenaunt, there was layd a board or table for the oracle of the arke, at whoſe endes ſtoode two Cherubins: but the midle place was empty out of which were anſweres geuen vntounto them that aſked, and God was made fauorable vntounto the people, and was ſayd to dwel there. It is playne and manifeſt, and not to be doubted, but that all theſe things may aptly be referred vntounto Chriſt, as in whom dwelleth the whole fulnes of the godhed corporally (as Paule ſayth vntounto y^e Colloſſians) and therehence are moſt certayne oracles geuen of the will of God, as touching our ſaluation. And that by hym God is pacefied and reconciled vntounto vsus, there is no doubt: we may alſo interprete it, a propiciator, as though that word were put in the maſkuline gender, that euen as we call Chriſt, foreign, that is a ſauior, ſo we may call him foreign, that is, a pacefier. Neyther paraduenture is this farre from the true and proper ſence, if we vnderſtand Chriſt to be our pacification. For Iohn in his epiſtle the 2. chapiter calleth Chriſt foreign, that is, our pacification, where he thus writeth, My little children, theſe thynges I write vntounto you, that ye ſinne not. But and if any man ſinne, we hauehave an aduocate with the father, Ieſus Chriſt the iuſt: and he is the propitiatiō for our ſinnes: and not for our ſinnes only, but alſo for the ſinnes of the whole world. But as I hauehave ſayd the firſt expoſition pleaſeth me beſt, and that for this cauſe chiefely, becauſe a little afterward is ſayd,

By his bloud.] For the maner of the high prieſt of the Hebrues was, once eueryevery yeare to ſprinkle the propitiatory or mercy ſeat, with bloud, when he entred into the place which was called Sancta ſanctorū, that is, the holy of holyes. Nether is it without a cauſe that the Apoſtle here ſtraightway addeth, By faith: foraſmuch as our aduerſaries alſo do graunt y^• by Chriſt commeth rightouſnes vntounto vsus, but they will not once declare, by what meanes we apply the ſame vntounto vsus,How Chriſt is ſayd of the Papiſtes to be our redemer. and make it ours: which thing Paule now plainly expreſſeth. They ſeme alwaies to tende this way, that Chriſt therfore hath redemed vsus, becauſe he is to be counted the chiefe and hed of our merites: as though (as their common phraſe of ſpeache is) Chriſt deſerued for vsus onelyonly the firſt grace, and afterward leaueth vsus wholye to our ſelues. But this is to muche niggardly and maliciouſly to vſe the benefite of God. Wherefore ſeing now we vnderſtand hym, we wil continually oppoſe vntounto the iuſtice of God, the death of Chriſt, as a full ſatiſfaction of our ſinnes.

To declare his righteouſnes.] Hitherto we hauehave ſpoken of the efficient cauſe of iuſtification, which is, God, and his mercy. But thoſe whiche are iuſtified, & pertaine to the materiall cauſe, are men of all ſortes being guilty of ſinnes, and deſtituteThe order of iuſtification. of the grace of God. The inſtrumentes alſo hauehave bene declared. The one inſtrument is as touching God, and the ſame is Chriſt, whome the goodnes of God hath vſed for a ſacrifice: the other inſtrument as touching vsus, is faith, whereby we take hold of the mercy of God, and of his promiſes. Now ſpeaketh he of the ende.The end of iuſtification God would to no other end in ſuch ſort iuſtifie vsus, but to declare his righteouſnes: which commeth not to paſſe, but by communicating it with others. For thē doth a man declare his riches, when he enricheth others: then declareth a man his knowledge, when he enſtructeth others: then alſo ſheweth he his ſtrength, when he ſtrēgthned others: as Ambroſe alſo ſaith: That the righteouſnes of God is made manifest in iustifieng of vsus, becauſe he rendreth according to his promiſes which he hath made. But there is no ſmal emphaſis in this, that vntounto righteouſnes he addeth this word, His, Iuſtification by faith hath t…o commodities.to declare that there is vtterly no righteouſnes of ours. Chriſostom vponupon this place ſaith: Be not afearde, for this righteouſnes conſisteth not of workes, but of fayth, and he addeth, that in it are two excellent commodities: First, for that it is eaſy: ſecondly, becauſe God by it declareth his owne proper righteouſnes.

By the remiſſion of the ſinnes that are paſſed.] I knowe not what mouedA ſtrang reding and interpretation of Ambroſe. Ambroſe, not to read, remiſsion, but, purpoſe. And in his interpretation he ſaith: becauſe God purpoſed to deliuer not onelyonly thoſe which dwell in heauen, but alſo thoſe which were in hell. Whch thinges ſeme not to ſerue for this place. Eraſmus ſuppoſeth y^• he red not foreign, which ſignifieth, remiſsiō, but foreign, which ſignifieth purpoſe, & this reading alſo doth Auguſtine follow in his boke de ſpiritu & litera, y^e xiij. cha. But it is beſt, we rede, as the cōmō readyng hath it. For ſo is expreſſed vntounto vsus, in what thyng chieflye conſiſteth iuſtification, namely, in the remiſſion of ſinnes. Whiche thyng Dauid ſetteth forth expreſſedly when he ſaith: Bleſsed are they whoſe iniquities In what thing chiefly conſiſteth iuſtificatiō.are forgeuen. It commeth in deede by the benefite of the holy ghoſt, that beſides the forgeuenes of ſinnes, followeth an inſtauration or renewing of the whole mā. But in the firſt principall pointe conſiſteth the ſumme of iuſtification, namelye, the forgeuenes of ſinnes. This particle which is added,

Of the ſinnes paſſed.] accordyng to the opinion of ſome is put, to take away licentiouſnes of ſinnyng, that men ſhould not thinke, that after they hauehave obteined righteouſnes at Gods hand, they ſhould then liue loſely. But it is to be thought rather, that the Apoſtle would hereby ſhew the infirmity of the lawe, and of philoſophy, & of humayne ſtrengthes, as thinges which were not able to put away ſinne. Sinne vndoubtedly continueth and abideth, vntill righteouſnes be by faith communicated vntounto vsus. And that it did ſtill abide, we ſhall afterwarde heare of Paule, when a little after he ſayth: that ſinne raigned from Adam euen vntounto Moſes: and that he therby proueth, for that death did ſpread abrode into all mē. And yet cānot by this place be proued, that men after iuſtification can not fall, which falles throughAfter iuſtification we ſtill fall. An error of the Nouatians. fayth, muſt be forgeuen by iuſtification agayne obteined. Wherfore the Nouatiās did hereof vnaptly gather, that after baptiſme, forgeuenes of ſinnes ſhould not be geuen vntounto them that fell. Althoughe they beyng compelled by the force of arguments confeſſed, that God in dede can geue remiſſion of wicked actes after baptiſme: but to vsus in the church, it is not lawfull to exerciſe or to promiſe any ſuche forgeuenes. But they very ill weighed what was ſaid to Peter, that he ſhould forgeue his penitent brother, not onelyonly ſeuen tymes, but alſo ſeuenty tymes ſeuen tymes. Paules meanyng in this place is to declare the ſtate of man, before he attayneth vntounto iuſtification, namely, that he is altogether in ſinne. Iuſtification embracethWhat maner ones we be when the righteouſnes of God firſt findeth vsus. Againſt woorkes preparator…. Chriſt is perpetually one, and the ſelfe ſame mediator. vsus when we are in that ſtate, that we bring nothyng vntounto God from our owne ſelues, but onelyonly ſins to be forgeuē. Which vndoubtedly, whē they are forgeuen, it followeth of neceſſity that they went before. Wherfore by this place are rather cōfuted workes (as they call thē) of preparatiō, thē that it maketh any thyng on Nouatus ſide. And without doubt theyr opinion is vtterly to be reiected, which thinke, that the firſt iuſtification in dede commeth vntounto vsus fréely, and y^e we ſhould be by baptiſme regenerated, are not required good workes to go before. But if we chaunce afterward (ſay they) to ſin, then is it neceſſary, that we make ſatiſfaction. As though Chriſt were not the ſelf ſame mediator at one tyme, y^e he is at an other time. Iohn moſt manifeſtly cōfuteth thoſe mē, ſaying, Little children, theſe thinges I write vntounto you, that ye ſinne not: but if we ſinne, we hauehave an aduocate wyth the father, Ieſus Christ, whom he calleth foreign, that is, our propitiation. By which wordes we gather y^e after baptiſme alſo, if we chance to fal, Chriſt is our iuſtification, and not our workes. Neither is it conuenient to thinke, that the eſtate of them, whiche by greuous falles hauehave turned away from Chriſt, is better then theyrs, which are not as yet cōuerted vntounto him, ſo that though before they could not iuſtifie themſelues, they are afterward able to do it. Wherfore we muſt nedes thinke, that by repentaunce is againe obtained the ſelfe maner of iuſtificatiō, y^e was before in baptiſm, or to ſpeake more vprightly, whē we were firſt regenerate by faith. Wherfore, IThe ſame maner of iuſtification after baptiſme which was before can not inough wonder, what came in their heds of Cullen, thoſe moſte great defenders of abuſes, in that their booke called Antididagma, where they gooe about to put a difference betwene that repentaunce which we preach vntounto infidels, and y^• repentaunce which is to be done of Chriſtiās that hauehave fallē into greuous crimes. They graunt, y^e as touching infidels, we ſhould by y^e law of Moſes, vpbraide vntounto thē thoſe wicked factes, which they hauehave committed: and then ſet forth Chriſt vntounto them, as a remedy and medicine of ſo great euils. But they affirme, that vntounto thoſe which being Chriſtians hauehave contaminated themſelues with ſinnes, are to be inculcated the giftes and benefites, from whiche they hauehave fallen: and to be ſet forth vntounto them the exerciſes of the ſpirite, by which they may be agayne holpen. And for this their ſentence they cite certaine places of the Scripture. Firſt, that which is written in the Apoc. Remember from whence thou hast fallē, and do the first workes. Otherwiſe I come vntounto thee. And vntounto the Galathians, Paule ſaith: O ye fooliſh Galathians, who hath bewitched you, that ye ſhould not obey the truth, to whome Ieſus Christ was before deſcribed, and before your eyes crucified. Farther to the Hebrewes we reade, And if any mā ſhal make voyd the law of Moſes, he is vnderunder the witnes of two or thre without any mercy ſlain. How much more greuous puniſhmēts abide thoſe which hauehave troden vnderunder foot the bloud of the ſonne of God. Laſtly, they bring a place out of y^e latter Epiſtle to the Corrint. the 7. chapter, Where Paule ſeemeth to hauehave made mencion of ſatiſfaction to be made after crimes committed. They thinke alſo that Ambroſe maketh on theyr ſide, when he interpreteth theſe woordes oute of the 11. chap. to the Romanes, The giftes of God are without repentaunce. Becauſe (ſayth he) grace in baptiſme ſeeketh not ſighinge or mourning or any woorke, but onelyonly profeſsion from the harte. And a little afterwarde he ſayth, that in the firſt entraunce of fayth, is not required repentaunce, for the gift of God freely forgeueth ſins in baptiſme. And they faine, that they ſpeake theſe things, that we ſhould not geue our ſelues to ſlouthfulnes or ſluggiſhnes, and leaſt ſome ſhould imagine an idle iuſtificatiand a repentance without fruite. Repentance (ſay they) whiche is added after baptiſme, is of that kinde, that it hath ioyned with it moſt feruent prayers, and mourning, and ſighing, and almes geuing to our neyghbours, and ſpiritual excerciſes,There is but one maner of true repentance. by whiche maye be waſhed away ſinnes committed. But whatſoeuer thoſe men ſay, there is but one manner of true repentaunce, whiche is, that we ſhoulde from the hart be ſorry for the ſinnes whiche we hauehave commited, whiche hauehave alienated God frō vsus. VntoUnto which ſorrow is added, a deſire of forgeuenes, and thereunto alſo are adioyned prayers to attayne the ſame, with a full purpoſe not to runne any more into the like ſinnes, and wyth a wyll to mortefy the old man, and to put on the new man. And all theſe thinges oughte to leane vntountoVntoUnto Chriſtians repentance is a perpetual companion, how be it it is ſometimes greater and ſomtimes leſſer In the baptiſme of them that are of full age is required repentance. faith, for without it they cannot conſiſte. And in a chriſtian man is perpetuallye this kinde of repentance, ſo long as he liueth here: although we graunte, that it is greater, when we hauehave committed greuouſer ſinnes: whiche thinge then vndoubtedly cōmeth to paſſe, when after grace once receaued we fal againe. But as the common ſayinge is, more and leſſe chaunge not the nature and kinde of thinges. But whereas theſe men fayne, that in baptiſme is not required repentaunce, and eſpeciallye when they that are of full age are baptiſed, it is both vayne, and alſo manifeſtlye repugnaunte vntounto the holye ſcriptures. For in the Actes of the Apoſtles, when the people had heard the ſermon of Peter, they were ſmitten in the hart, and ſayd, Ye men & brethern, what ought we to do? VntoUnto whom Peter aunſwered, that they ſhould repent them. And when the Iewes were baptiſed of Iohn, they were ſmitten with ſuch a ſorrow of repentance, that of theyr owne accord alſo they confeſſed theyr ſinnes. Which ſelfe thinge the Epheſians alſo did, when they brought foorth their wicked bookes to be burnt. And as touching Ambroſe, vnles he be vnderſtanded of Eccleſiaſticall ſatiſfactions, for that the church requireth not them for ſinnes before baptiſme, that which he writeth, is not true. For in very déede it is not poſſible, that a man ſhould from the hartBefore baptiſme wer not required eccleſiaſticall ſatiſfactions. be conuerted vntounto God, and come vntounto Chriſte, to be waſhed in baptiſme, but that he muſt erneſtly repente him of his former life. Neyther can I ſee, why it is not conueniēt to vſe the miniſtery of the law, to preach it vntounto thoſe which hauehave fallē away frō Chriſt, as well as vntounto thoſe, which are not as yet cōuerted. For it is certayne that Chriſt entreated with the Apoſtles touching the lawe in the. 5 and 6. chapters of Mathew, when yet notwithſtandinge they had nowe both beleued in him, and alſo followed him. Paule alſo in this ſelf ſame epiſtle, which he wrote vntounto the faithfull, in the 7. chap. vſeth a teſtimony of the law to the declaracion of concupiſcence. And in the firſt to Timothy, he pronounceth the law to be good, ſo that a man lawfully vſe it. Neyther do thoſe places of the Apocalipſe, & vntounto the hebrewes, and vntounto the Galathians teach any other thinge. For the vpbrayding of benefites receaued, foraſmuch as it reproueth men of ingratitude, layeth before them the tranſgreſſion of the law. For to ſinne is nothinge els, but to violate the commaundementes of God, which are contained in the law. Neither is there anye mencion made of ſatiſfaction in the latter Epiſtle to the Corrinthians, as theſe men fayne there is. For, that word which Paule there vſeth,A place in the latter epiſtle to the Corrin. is in Greeke, foreign. Neither mente the Apoſtle in that place any thinge els, then to declare, that he was very glad that his firſt letters had brought forth in the Corrinthians a ſtudy, foreign, that is, & an indignatiō. For that they had excommunicated the inceſtuous perſon, whom Paule had noted vntounto them, and had declared that they were not a little ſory for that, which Paule had reproued in them. So vtterlye far of is it, that that place commendeth vntounto vsus Eccleſiaſticall ſatiſfactions: of which yet there is no ſuche cauſe why theſe men ſhould ſo much boaſt of, when as in theyr churches they now are vtterly cleane out ofThe true eccleſiaſticall ſatiſfactions ar baniſhed out of the Church of the Papiſtes. How the fathers aſſigned remiſſion of ſinnes to good woorkes. God beareth with ſinnes. vre: neither nowe hauehave they any other ſatiſfactions, then thoſe whiche they enioyne men after auricular confeſſion, and which no manne can fully performe, vnles he be already before abſolued of the prieſt, whiche is vtterly contrarye to the vſage of the elders. And if at any time we reade, that the fathers attributed remiſſion of ſins or righteouſnes vntounto almes geuing or vntounto other good works, eyther they are vtterly not to be harkened vntounto, or els they are to be vnderſtanded to ſpeake of woorkes, as they are effectes of fayth. They may alſo by the name of ſinne ſometimes vnderſtand the paines and puniſhmentes whiche are due vntounto ſinnes: which puniſhmentes oftentimes are either mittigated or takē away, if woorthy fruites follow repentaunce.

Thorough the patience of God.] By theſe woordes is ſignified, that God remitteth thoſe ſinnes, which he hath long time before borne with: when as otherwiſe men as touching themſelues, deſerue to be puniſhed, euen ſtraightway ſo ſoone as they hauehave ſinned. But God is mercifull, and ſlow to anger: whiche thing he declared when he ſent the floude, when he deſtroyed Sodom, and ouerthrew the publike wealth of the Iewes. And we finde him alſo to be euen ſuche a one towardes eueryevery one of vsus perticularly. For he wayteth long that we ſhould repent vsus. Which thing if we do not, we heape vntounto our ſelues wrath in the day of wrath, & of the reuelation of the iuſt iudgement of God. And by this pacience of God, we knowe that that is true, whiche Ezechiel ſayth, that God will not the death of a ſinner, but rather that he ſhould be cōuerted and liue. Neither here oughtWe muſt iudge by the will of God reueled and not by hys ſecret will. we to hauehave a reſpect vntounto the ſecret will of God whiche vntounto vsus is vnknowne & obſcure. For we oughte to iudge of it as by the holye ſcriptures and by daylye experiēce it is ſetforth vntounto vsus, and may be known. For he ſuffreth long, and by ſcriptures, ſermons, ſcourges, and finally by all manner of meanes and wayes calleth backe ſinners vntounto him.

At this preſent time.] Chriſoſtome interpreteth this of the cōming of Chriſt in the fleſh. For that then was he moſt chiefly geuen, & the pacience of God was declared to be ſo muche the greater, for that then all manner of vices were rife: and when men ſéemed to hauehave deſerued to be moſte gréeuouſlye puniſhed, euen then did the mercye of God moſt chieflye ſhine vponupon them. And it ſeemeth thatWhen ſins ſemed moſt worthy to be puniſhed then moſt of all ſhined forth the mercy of God. The f…lnes of time. Paule, eueryevery where wonderfully extolleth this time, wherein God ſo ſingularly declared his beneuolence toward men, that he gaue his onelyonly begotten ſonne for our ſaluation. And that time wherein God came vntounto vsus, he calleth the fulnes of times.

That he might be iuſte and a iuſtifier of him, vvhiche is of the fayth of Ieſus Chriſt.] Here is touched the reaſon why God appoynted after thys manner to forgeue ſinnes: namelye, that his righteouſnes moughte, the more appeare, we vſe to ſay, that in a manne there is a notable qualitye, when as out of the ſame fountayne others are pertakers thereof. But there is an Emphaſis or ſtrength in this forme of ſpeaking, That he might be iuſt.] Wherby we vnderſtād that he is of himſelfe iuſt, neither ought we to preſume to chalenge the ſame to our ſelues. And he addeth, Of the fayth of Ieſus Chriſt, becauſe by that meanes the righteouſnes of God doth better appeare, then if we ſhoulde clayme it vntounto our ſelues by workes.

Where is then thy glorying? It is excluded. By what law? By the lawe of workes? No, but by the lawe of fayth. Therefore we conclude that a man is iuſtified by fayth, without the workes of the law. God, is he the God of the Iewes only, and not of the Gē tiles alſo? Yes euen of the Gentiles alſo. For it is one God who ſhall iuſtifie circumciſion by faith, & vncircumciſion through fayth. Do we then make the lawof none effect? God forbid, yea rather we eſtabliſhe the law.

VVherefore thy glorying is excluded. By what lawe? By the lawe of workes? No, but by the lawe of fayth.] After that he had declared his propoſition, nowEpiphonema. as it were by a concluſion he geueth a definitiue ſentence of that, which he put forth at the beginning of the chapiter, when he ſayd, what is then the preferment of the Iewe? or what is the profite of circumciſion? In this place he maketh anſwere, that as touching iuſtification the Iewes had nothing aboue others, whereof they might glory, for that by thoſe thinges which hauehave bene now ſpoken, their glorying is excluded. In the Greke booke is not reade this woord, thy. And Ambroſe thinketh that theſe thinges are ſpoken againſt the Iewes. For againſt thē peculiarly contēded he now. So farre is it of, that the law of works excludeth glorying, that rather it miniſtreth matter to glory of. And by this woorde lawe, the Apoſtle vnderſtandeth doctrine, for it hath the power to moderate andThe Law of woorkes miniſtreth matter of boaſting. What this woord law, ſignifieth. gouerne our ſtrengthes and willes to the executing of any thing, as touching knowledge & doctrine or inſtruction. And in other places he applieth this worde lawe to diuers thinges, as, The lawe of the ſpirite, The law of the fleſhe, the lawe of the members, the lawe of the minde, and ſuch other like. The lawe of workes is, that which decreeth that righteouſnes oughte to be gotten by workes. But the lawe of fayth teacheth, that it is to be hoped for of the mercy of God. And Chriſoſtome ſayth, that the lawe of fayth is, that by grace we are ſaued: and he thinketh, that the Apoſtle vſeth the name of the lawe, to the ende he would the leſſe offend the Iewes, which much delighted in that worde. For by that meanes he ſemed to attribute ſome honour vntounto the lawe, which had not ill deſerued ofWhat glorieng is. The contrariety betwene the law of faith and the law of workes. Where merites are there is glorieng. men. Glorying, according to the definition thereof, is a boaſting of ſome good thing. And how repugnāt theſe two lawes are one to the other, we ar manifeſtly tought in the Goſpel, where the Phariſey ſpeaketh thus to God: I geue thankes vntounto thee, that I am not as other men: I faſt twiſe in the weake. &c. Here he maketh mencion of workes only: ouerhipping the grace of God, as much as lay in him. But the other, namely the Publicane, prayd with fayth, God be mercifull vntounto me a ſinner. In which words he maketh no mencion at all of works. And ſeeing that God will hauehave all glorying excluded, it is manifeſt, how they erre, which defend merites. For where they hauehave place, there wanteth not glorying. They which glory, thinke that both ſaluation, and righteouſnes, and eternall life are dew vntounto them. But he which leneth vntounto the lawe of fayth, ought not in anyDebte may be taken two maner of wayes. wyſe to perſwade himſelfe of any ſuch thing. Although we mought make ſuch a diſtinction, that debt may ſometymes be taken as it is referred vntounto our labours, and ſo it hath a reſpect vntounto reward, as the Apoſtle will playnly afterward declare when he ſayth, that vntounto hym which worketh, are ward is imputed, not according to grace, but according to debt: and debt may be taken an other way, as it hath a reſpect vntounto a promiſe: when a thing is dew vntounto a man, not that he hath deſerued it, but becauſe by our promiſe we hauehave bound our ſelues to geue it vntounto hym. Of which thing we hauehave an example in thoſe giftes, which are confirmed by contractes and hand writinges. And agaynſt this kinde of debt, the lawe of fayth is not. But of it ſpringeth no glorying: but our aduerſaryes doo not vndoubtedly exclude glorying, when they ſay, that vntounto the repentaunte is graunted remiſſion of ſinnes, ſo that ſhe repentaunce be mete, and (as they call it) ſufficient. In this their ſaying they of purpoſe reſiſte the will of God: which vtterly tendeth to this, that all glorying ſhould be excluded from vsus. Yea Chriſoſtome affirmeth, that Chriſt for no other cauſe ſo long tyme differred his comming in the fleſh, but to kepe downe mans proude Pecoks tayle. For if he had come ſtraight way at the beginning vntounto vsus, men would eaſely hauehave ſayd, thatWhy the ſonne of god diffe…red his comming ſo long. they had not then ſo great neede of hym, that without him they could not be ſaued: wherefore he would, that mankinde ſhould ſo long tyme be oppreſſed with the ſeruitude of ſinnes, and burthen of the lawe, vntill they ſhould vnderſtand, that they had vtterly nede of a redemer. But why God ſo much laboreth, to deſtroy our glory, the holy ſcriptures aboundantly inough declare: namely, thatWhy God will hauehave our glory to be repreſſed his glory might the more brightly ſinne forth. Wherefore it is manifeſt, that whatſoeuer glory we claime vntounto our ſelues, all that do we robbe from the glory of God. Neyther nedeth it any greate expoſition, what Paule meaneth by the lawe of workes. For by that word he vnderſtandeth as well the lawe of nature, as the lawe of Moſes, and alſo mans lawe. For that all theſe lawes do engender glory, if a man can vaunt that he can fulfill them.

VVe conclude therefore that man is iuſtefied by faith without the vvoorkes of the lavve.] Thoſe thinges which he before ſayd, he confirmeth with a briefe concluſion: which by a reaſon thereunto annexed he will afterward proue. And where as he ſayth Arbitramur, that is, we think, in Greke it is foreign, which ſignifieth not to thinke or to ſuppoſe, but in this place it is to conclude, to inferre, and certaynly to demonſtrate, namily, of thoſe thinges which before were ſpoken. In which ſignification it is taken in the 6. chapter: when the Apoſtle ſayth, So thynke ye alſo, that ye are dead vntounto ſinne, but are alyue to God in Ieſus Chriſt our Lord. Where this word, thinke ye, is foreign, and that which is thereby ſignified is, to hauehave for certayne. And as touching this thyng, Ambroſe is of our mind, and he vnderſtandeth theſe words, man is iuſtified without works, of the Gentiles. But Chriſoſtome contrary wyſe thinketh, that by this word, man, is ment nature, to make the ſētence of the Apoſtle more ample and large: whoſe iudgement I miſlike not, for it agreeth as well with the Iewes, as with the Gentiles, not to attayne vntounto ſound righteouſnes by workes, but by fayth. Further ſeing the Apoſtle ſo expreſſedly ſayth, that man is iuſtified without the workes of the lawe, h…reof is inferred that which we before alſo tought, namely, that it is fayth only which iuſtifieth: which thing not only Origine, vponupon this place, but alſo Chriſoſtome acknowledgeth, who fayth, that fayth only Faith only iuſtifieth as Origē and Chriſoſtōe vponupon thys place confeſſe.is required to obtayne this righteouſnes. But I heare our aduerſaries ſay, that whē we reade in the fathers, That fayth only iuſtifieth, that word, only, is to be vnderſtanded principally, for that it hath in iuſtification the chiefeſt partes. And they bringe a place or two, where this word only ſo ſignifieth. But vndoubtedly if a mā weigh Pauls words well, they wil not agree with this interpretatiō: For he putteth righteouſnes without y^e works of the law: which is not true, if works do ſo follow fayth, that with it they bring forth iuſtification in the elect of God.An obiectiō of the aduerſaries. Simple men ſometimes herein gaue place vntounto the papiſts, but when they vnderſtood theyr guile, they returned. againe into the rightway. Dangers may be anoyded by an vprighte interpretation. The aduerſaries cry out, that if we teach mē after this ſorte, we then open a window vntounto ſluggiſhnes and flouthfulnes. VntoUnto which their coloured pretēces, ſome of our men hauehave ſometimes ſimply and without guile conſented: who when they ſaw, that true faith whiche iuſtifieth, hath alwayes ioyned with it good works, abſteyned in their ſermons from that worde OnelyOnly. But afterward, when they vnderſtoode the fraude of the aduerſaries, whiche obtruded this deuiſe, to the ende they might at the length teach the people according to their owne fayned inuentions, that men are not onelyonly by faith, but alſo by workes iuſtified, they returned vntounto their olde forme of ſpeaking, that the people ſhould not be any more deceiued. And ſeyng Paule, moſt warely alwayes eſchued flaunders and offences of the hearers, ſo much as he might by the truth of the ſcriptures, and we ſée, that he moſt manifeſtly teacheth thoſe things, wherof moſt plainely followeth, That fayth onelyonly iuſtifieth, we ought not to be afeard of ſuch daungers, which may eaſily be auoyded, if we aptly adde an vpright interpretation of that which we ſpeake. They agayne obiect vntounto vsus, that workes of the law in this place ſignifie ceremonies. VntoUnto whō we aunſwer, as we hauehave before already ſaid, that the queſtion in dede began about ceremonies: but Paule diſſolueth it vniuerſally, and anſwereth in ſuche ſorte, that he concludeth of all kinde of workes. Wherfore the reaſon which he bringeth in, in the firſt place, That God is the God not onelyonly of the Iewes, but alſo of the Gentiles, hath a reſpecte vntounto ceremonies. For the Ethnikes had not receiued the ceremonies ofIt is proued that here is entreated alſo of morall workes. the Iewes. But afterward when he addeth, that by faith the lawe is not aboliſhed, but rather eſtabliſhed, he declareth that his expoſition is chiefly to be vnderſtanded touchyng morall workes, which faith aboliſheth not, but rather confirmeth. Which thing we cannot affirme of ceremonies, whiche we ſée are by Chriſt, and his fayth taken away. Farther, in that he before ſayd, that all men hauehave ſinned, and were destitute of the glory of God, and by that meanes eueryevery mouth is ſtopped, and the whole world made guilty vntounto God, it ſufficiently declareth, of what law he ſpeaketh. And ſo doth that alſo where he ſayth: that the law ſheweth ſinne, and that alſo which he citeth out of Dauid. No liuing creature ſhall be iustified in thy ſight: and many other thynges which afterward in their places we ſhall ſée, do ſufficiently ſhew, that the wordes of the Apoſtle comprehend alſo morall preceptes. Wherfore workes are excluded,Woorkes ar excluded from the cauſe of iuſtification, but not frō the effect therof. but they are excluded as from the cauſe of iuſtification: but not as from the effect. And Chriſte to declare this to be true, in Luke ſayde, When ye hauehave done all theſe thinges, ſay ye, we are vnprofitable ſeruantes, vntounto whom neither is this in deede due, to hauehave thankes geuen vntounto vsus. But if by workes, we ſhould attayne vntounto iuſtification, then ſhould we not be vnprofitable in doyng well, and vntounto vsus ſhould be farre greater things due, then geuing of thankes.

God, is he the God of the Iewes onelyonly? and not of the Gentles alſo? Yes, euen of the Gentles alſo.] He proueth now his propoſition: namely, that men are iuſtified without the workes of the law. For if righteouſnes ſhould depende of them, God mought ſeme to hauehave bene the God onelyonly of the Hebrewes, and to hauehave left the Gentles without hope of ſaluation, as though he were not their God. This reaſon leadeth to abſurditie, as though God were a taker of partes, which thing isThe idols of the Ethnikes were …diuerſe partes or ſides. God fauored the Iewes, but yet he for ſooke not other nations. An error of Aben Ezre. by no meanes to be attributed vntounto him: as the Ethnikes aſcribed vntounto their idols, when they fayned y^• ſome toke part wyth the Troyans, & ſome with the Grecians, ſo that they fought alſo one againſt an other, and lamented when things went not with thē as they defired. But with the true God, is no ſuch acceptiō of perſōs. It is true in dede, that ſome ſinguler giftes were geuen vntounto the Iewes, but yet not in ſuch ſorte, that other nations were forſaken. Howbeit Aben Eſdra durſt take vpō him to define, that Gods prouidence reacheth not vntounto eueryevery ſinguler mā, but onelyonly as touching the Iſraelites, vntounto the other he faith he looked onelyonly generally, but had ouer the Iewes a peculiar care, as touchyng eueryevery perticuler thing by them done. But Paul… here teſtifieth that God is the God as well of the Gentles, as of the Iewes. And foraſmuch as God is (as it is moſt certayn) the chiefeſt good thing, he communicateth himſelfe vntounto others, after the beſt maner that may be, whiche is moſt chiefly done, in iuſtifieng them. Wherfore Dauid fayd: Bleſsed is the nation whoſe God is the Lord. But what bleſſednes can there be, wythout the gyft of iuſtification? And vndoubtedly, God deliuereth from all euill, thoſe whoſe God he is. Wherfore he ſuffreth them not, either to be oppreſſed wyth ſin perpetually, or toBleſſednes can not be without iuſtification From whence is concluded the reſurrection of the dead. be obnoxious vntounto eternall puniſhmentes. By this meanes Chriſt concludeth the reſurrection of the dead, for that in the ſcriptures is written. I am the God of Abraham, of Iſaac, and of Iacob. For if he were their God, then is it neceſſary that he at the length deliuer them from euill, and from the payne of death: which thyng by y^• reſurrection he will performe vntounto them, when he ſhall redeme them from death. And it is manifeſt, that that ought to be graunted vntounto all men, whereby all men are iuſtified. And foraſmuch as this commeth to paſſe by the benefite of God, therby is concluded that God is the God of all thoſe, vntounto whome he geueth his righteouſnes, from which number the Gentles can not be excluded, when as in the time of the Apoſtles, they both came vntounto Chriſt, and alſo moſt manifeſtly receiued the holy ghoſt, as did other which beleued in Chriſt and were of the Iewes. And for as much as God hath created all maner of thinges vniuerſally, and by his prouidence gouerneth all thinges, and formed the firſt one man, from whome is ſpred abrodePlaces by which is proued that vntounto the Gentiles alſo pertaineth the true God. all our whole kinde, ſhall not he be thought to be the God of al men? Which thing alſo is hereby proued, for that in the holy ſcripture it is written, That eueryevery one that calleth vponupon the name of the Lord ſhall be ſaued. And againe it is ſayd, They which beleue and are baptiſed, ſhalbe ſaued. And vntounto this tendeth that which is ſayde of the prophet, All fleſh ſhall ſee the ſauyng health of God, where by fleſhe we vnderſtande man. And this thyng alſo do all thoſe oracles teſtifie, in whiche is intreated of the callyng of the Gentles: as is that which was ſaid vntounto Abraham: In thy ſede ſhall all nations be bleſſed. And Iacob affirmed, that the ſcepter ſhould not be taken away frō Iuda, vntill he came which ſhould be ſent: and he (ſayth he) ſhall be the expectatiō of the Gentles. In Eſay alſo we reade of the roote or féede of Ieſſe, that in him the Gentles ſhould hope. And it were an infinite labour to rehearſe all the places, which ſerue to this purpoſe. The Hebrewes boaſted, that the lawe was geuen for them. But yet, that as touchyng thys parte the Gentles were not neglected, hereby is teſtified,The Gentles were not excluded from the Law. in that there moughte come vntounto the publike wealthe of the Iewes and vntounto theyr lawes as manye Proſelites as woulde. And when the Iſraelites were called oute of Egipte, there followed them no ſmall multitude of the Egiptians, vponupon whome God in the deſerte beſtowed the ſelfe ſame benefites and giftes, that he gaue vntounto the Iewes. And he made a promiſe in his lawes, that ſtraungers alſo ſhoulde be admitted to the eatinge of the paſchall Lambe, ſo that they woulde be circumciſed. By all whiche thinges it is manifeſt that the Gentiles were not neglected of God euen as touchinge the benefite of the lawe. Farther we knowe, that Melohiſedech, who hath a ſingular prayſe inEthnikes praiſed in the ſcriptures. the lawe, was commended as iuſte, and the prieſt of the moſte …ygh God. Alſo Iethro, y^e father in law of Moſes, & Iobe, being Gentiles are notably cōmended in the holy ſcriptures. It is certayne alſo, that Queene Saba is commended, becauſe ſhe came to heare the wiſedome of Salomon. Nether were the Niniuites omitted, who when they had repented, were ſaued. By theſe thinges it is manifeſt, that before the comming of Chriſt amongſt the Gētiles, were ſome, which had the true God, and worſhipped him for God. Further after Chriſt was now come, there is none but playnely ſeeth, how it was declared, that God had a care ouer the Gentiles. He diſdayned not the woman of Samaria, nor the woman of Chanaan, which were Ethnikes: and Cornelius the Centurion, before he had receaued baptiſme, was accepted of God: and when he had beleeued, he receaued the holy ghoſt in a viſible forme, before he was baptiſed. Neyther came Peter vntounto him without an aſſured oracle of God, when as vntounto him was ſhewed a veſſell let downe from heauē, wherein were contayned both ſerpents, and all kind of vncleane beaſtes: of which it was ſayd vntounto hym, that he ſhould kyll & eate. This alſo laſt of all is cōfirmed by the hiſtory of the Eunuch, which longed vntounto Candaces Queene of the Ethyopians, who was by a ſingular miracle inſtructed of Phillip, & baptiſed. This thing wōderfully yrked the Iewes, that they ſawe the Ethnikes admitted vntounto grace without the lawe. But they ought to hauehave remembred, as ſayth Tertullian in his booke agaynſt the Iewes, that whereas they ſo much boaſted of the lawe, the lawe was not firſt geuen vntounto them. For before them. Adam firſt receaued it in paradiſe: and in that which was geuen vntounto hym, was contayned, whatſoeuer was afterward by Moſes commaunded in the morall preceptes, eſpecially as touching the princicipallThe Law was geuen vntounto Adā, wherefore not the Iewes onelyonly had the law but all men in Adam. poyntes. For if Adam had loued God with all hys hart, how could he hauehave tranſgreſſed his commaundement? And if he had beleued him, when he threatened death vntounto him, he would not hauehave bene ſo vnaduiſed, to comitte that which was the cauſe of death. And he alſo, if he had loued his neighbour, as he was bounde to do, woulde not by his tranſgreſſion hauehave throwen all his whole poſterity into death. And if he would hauehave delt iuſtly, he would in no caſe hauehave taken away an other mans fruite, which pertayned vntounto him. Theſe thinges hath Tertullian excellently well noted, of the law geuen in paradiſe vntounto the firſt man and woman. And he alſo affirmeth, that after this law ſucceded that lawe, which is called the lawe of nature. I will not ſpeake, that Noe The law of nature. The law geuen vntounto Noe.receaued ſome preceptes, which were common vntounto all mankind. And if God would afterward by Moſes more plainly expreſſe the lawes, which he had before geuen, there is no cauſe, why the Iewes ſhould contemne the Gētles, as though they were left without the lawe. For it is moſt manifeſt that whē Chriſt came, he did ſet forth a moſt perfect explication of the doctrine, which was then ſet abrode amongeſt all men, & of all lawes: whereby playnly appeareth, how fowlyThe raſhnes of the Iewes. the Hebrues are deceaued which are ſo rauiſhed with the louelove of theyr owne ſtocke, that they will rather hauehave God to want of his glory, that he ſhould not be the God of all mē, nor his prouidēce reach vntounto all mē, then they will confeſſe, that they alone are not the people, whom God hath a care ouer & loueth. In thisWhy God is ſayd to be the God of ſome. place let vsus note, that the Apoſtle bringeth a reaſō, why God is chiefly called the God of ſome, namely, becauſe he iuſtifieth them. For ſtraightway he addeth:

VVho ſhall iuſtify circumciſion of fayth, and vncircumciſion by fayth.] What is vnderſtand by circumciſion, and vncircumciſion, we hauehave elswhere declared: they at to be vnderſtand by the figure Metonomia, ſo that by the ſigneMetonomia. we muſt vnderſtand thoſe thinges which are by it ſignified. Theſe prepoſitions of and by, in this place, ſignifie one and the ſelfe ſame thing. They ſerue to amplifie the matter, as in an other place Paule ſayd of God, All thinges were made of hym, and by hym. The difference of theſe prepoſitions bred ſometymes a greeuous contencion betwene the Grekes and the Lattines. The Lattines ſayd that the holy ghoſt proceded not only of y^e father, but alſo of y^e ſon. On the cōtrary,A contenciō of the Grekes & the lattines toching the holy ghoſt. the Grekes affirmed, that he proceded of the father: but by the ſonne, & not of the ſonne. But after they had long tyme contended, they ſaw that their contencion was only about wordes. By theſe thinges which hauehave now bene ſpoken, we euidently ſee, that, as touching iuſtification, the Gentles are made equall with the Iewes: which is a very great comfort vntounto vsus. Neyther ought we to be any thyng moued, that Paule here vſeth a verbe of the future tenſe, when he faith, Shall iuſtifye. For although in the olde time, very many both of the Iewes and of the Gentiles were ſo iuſtified, yet becauſe that rarely happened, and amongſt fewe, it was counted as not done, if we hauehave a reſpect vntounto the generall benefite, which happened after the comming of Chriſt. Neyther is the emphaſis or ſtrength of this ſentence following to be paſſed ouer,

For it is one God, vvho ſhall iuſtifye, &c.] For thereby is ſignified, that euen as there is but one God, ſo alſo to iuſtifye men he will vſe but one waye, namely, By fayth. Thoſe thinges which are here ſpoken, ought much to moue vsus, not to contemne our neighbours. For whē we ſhall cōſider with out ſelues,One God vſeth one way to iuſtefy al men. A reaſon why we… ought to louelove our neighbors. An error ſprong of the wordes of Paule. Woorkes that goe before iuſtification are excluded & not thoſe that follow. Why Peter ſayd that in Paul are certaine hard thing: s. Iames ſemeth tobe agaynſt Paule. Conciliation. A place of Auguſtine declared. that our God, is their God alſo, we cā not but embrace them with a great louelove, honor, & beneuolence. Neither ought we to flatter our ſelues touching ſingular benefites, which we hauehave receaued: foraſmuch as the holy ſcriptures do admoniſhe vsus, that many are fyrſt, which ſhalbe laſt: and contrary many laſt, which thalbe fyrſt. And Augustine in hys booke of 83. queſtions in hys 66. queſtion admoniſheth, that this ſentence of Paule which is now proued, namely, that man is iuſtified without workes of the lawe, was peruerſly vnderſtand of many: which thought that men, when they beleued and were iuſtified, had no more any nede, to liue holily & iuſtly: not weighing, that Paule here ſpeaketh of works that go before iuſtificatiō, & not of thoſe which follow it. This indede is true, that there go no works before, which are y^e cauſes why we ſhould be iuſtified. But after we hauehave once obteined righteouſnes, it is neceſſary that good works follow. And hereof he ſaith it came, that Peter ſaid, that in the epiſtles of Paul, are certaine harde thinges, which men would peruerte accordyng to their owne luſt. Iames alſo ſemeth to hauehave bene led ſo farre, that in a maner he wrote thinges contrary vntounto Paule, namely. That a man is iuſtified by workes: who alſo required, y^e we ſhould declare our faith by workes. Wherunto alſo Iohn & Iudas in their epiſtles ſeme to tend. But all theſe things are wel inough, neither ar they any thyng repugnant one to y^e other. For Paul ſpeaketh of workes that are done before iuſtificatiō: but Iames ſpeaketh of thoſe workes which ought to follow it. Theſe things hauehave I brought out of the place of Augustine, before cited, and out of hys booke of faith and workes, the 14. chap. Who yet in the 66. queſtion which we hauehave nowe alleaged, hath a certain ſentence, which muſt be warely and aptly vnderſtanded: otherwiſe it ſhould not be true. For he ſayth: That it is impoſsible, that we ſhoulde by workes goyng before obteyne iustification: but afterward (ſayth he) it is neceſsarye that they follow, ſo that we remayne in life. And if a man beginne to beleue in the laſt houre of his lyfe, whē he ſhall ſtreight way die, he hath nether good works going before, nor good workes followyng after, but there followeth him onelyonly a righteouſnes of fayth, and by it he is ſaued. Augustine ſemeth by thoſe wordes to affirme, that it is poſſible, that true fayth which iuſtifieth may be had without works, which in very dede is falſe. For when a manne at the extremitie of death beleeueth, it is not poſſible but that he loueth God and his neighbour, and calleth vponupon him, and is ſory for thoſe thinges, which he hath before wickedly committed. Wherfore theſe kindes of good workes which at the leaſt hauehave place in the mynde, follow his faith. But I thinke Auguſtine vnderſtoode by good workes, thoſe workes which are done outwardly, & may be ſene of men.

Do we then thorough faith make the law of none effect? God forbid. Yea rather we eſtabliſhe the law.] Here is vſed the figure Occupatio, or a preuenting. For a man mought hauehave ſaid, If the law bring not righteouſnes, why then did God geue it? Why may we not then liue loſely, and follow our luſtes? Not ſo vndoubtedly, ſaith Paule. For the law is not aboliſhed by faith, but rather confirmed. He diſpatcheth himſelfe of this queſtion briefly, but afterward he entreateth of it more largely. Theſe men thought that Paule had made voide the law, ſeing he had abrogated ceremonies. But in abrogating them, he exerciſed the liberty which was graunted him in the Goſpell. But vntounto the lawe, he did no iniury. For God inGod hymſelfe aboliſhed ceremonies and not Paule. Pa…alogiſmus accidē tis. Ceremonis are accidences of the Law. very dede would not, that the olde ceremonies ſhould continue any longer. And yet notwithſtanding Paule lieth not, when he ſayth, that he in no caſe by fayth maketh the law voyde. And they which reaſon, that it is aboliſhed, bicauſe ceremonies are made of none effect, do make a falſe argument of the Accident. For though the Accidences of any thing be taken away, it doth not follow, that the thing it ſelfe is alſo ſtreight way aboliſhed. But that is counted accident vntounto the law, which hath not his force as touching all places and all tymes, and all men. And that ceremonies are ſo, it is not to be doubted. For when the people were in captiuitie, they were not obſerued. Wherfore the Iſraelites being among the Chaldeans ſayd, That they could not ſing their ſong in a ſtrange land. And Daniel complained, that in that captiuity the people wanted both a captayne and ſacrifice. Circumciſion all the whyle they were in the deſert, was not obſerued: and they fought on the Sabboth day, as we rede in the bookes of the Machabées. Which bokes if a mā reiect, we hauehave again in the booke of Ioſua, that God commaunded the Iſraelites, to go about the citie of Iericho by the ſpace of ſeuen dayes, and to cary aboute the arke with them, and to ſound with trompets. Which workes could not be done ſeuen dayes together, but that the Saboth day muſt nedes be one. But if a man demaund, if theſe be the accidencesThere was in ceremonis ſome principall thing which ſhould alwayes abide. God is in all thinges to be acknowledged. of the law, what was then the principall, fyrme, and perfect thing in theſe ceremonies, which ſhould alwayes abide. To aunſwer to eueryevery perticuler thyng, would now require too long a tyme. In ſumme this I ſay, God would, that men ſhould not forget him. And therfore by certaine outward ſignes he prouided, that he might alwayes be ſet before their eies, and come into their thoughtes, that by that meanes they might euermore both worſhip him, and call vponupon him. If they had loked vponupon their body, Circumciſion was before their eies: If they beheld their garment, they had their hemmes to conſider: If they came to the table, then had they to conſider of the choyce of meates: If they entred into their houſe, their threſholds and poſtes had the commaundements of God writen in them: If they had brought forth children, they had to conſider, that the firſt borne ſhould be redemed, and that the woman was long tyme vncleane: if they had turned themſelues to their flocks or cattaile, then were the firſt borne to be offred vntounto God: if they had gone into the fieldes, the firſt fruites and tenthes ſhould be gathered and offered: If their fruites gathered ſhould be layd vp, then had they to celebrate the feaſt of the Tabernacles. The reuolutions of eueryevery wéeke, of eueryevery month, of eueryevery yere, or ſeuen yeares, or fifty yeares, had certaine rites appointed vntounto it. Wherefore that which was the chiefeſt and principalleſt thing in the law, was confirmed by faith: and is now alſo retained of godly men: namely, in eueryevery thing to remēber God, & to thinke vponupon him: which now ought to be obſerued without outward ſignes, neyther is that abrogated either by Paule or by faith. But that God would no longer hauehave theſe outWherby he gathereth that God would not hauehave hys ceremonies any lenger obſerued. ward ceremonies obſerued, may therby be gathered, that he hath ouerthrowen the publike wealth of the Iewes, and hath cauſed the citie of Ieruſalem to be cleane de faced, ſo that now there is neither temple nor tabernacle ſtanding, neither is the propiciatory or mercy ſeat to be found, from whence the voice of God was wonte to geue oracles, and the breſtplate is loſt, where were the precious ſtones, out of which, aunſwere was geuen of thinges to come. The annointyng alſo is cleane gone, wherby he ſometymes chaunged men, when they were conſecrated to execute any functions. For Saule prophecied when he was now annointed. Neyther is fire now had from heauen, wherewith the ſacrifices were conſumed. And Prophecies are now cleane out of vſe: which thing God would not hauehave permitted, if his will had bene, that the ceremonies of Moſes ſhould hauehave continued any longer. And this chieflye is a let to the continuing of them, that it was lawfull to exerciſe them no where, but onelyonly in the land promiſed vntounto the fathers. And when the Apoſtle affirmeth, that by faith he eſtabliſheth y^e law, this is chiefly to be vnderſtanded as touching the morall partes therof. For faith bringeth with it the obedienceThe Law can not be obſerued without ſayth. of the law. Wherfore of this thing our mindes ought to be ſetled, y^e without faith the law cannot be obſerued: & contrariwiſe that by faith an obedience begon maye bée accōpliſhed which thing alſo may by reaſons be cōfirmed. The law cōmaūdeth y^• we ſhould louelove God & that w^t all our hart, w^t all our ſoule, & wyth al our ſtrēgths. But who is able to performe this, vnleſſe he know God throughly, whiche thyng can not be done without faith. And if any man ſhall ſet God before him as a lawe geuer, as a moſt ſeuere iudge, and an auenger, he will rather abhorre him, & flye from him of hatred, as from a cruell ſlaughterman, then that his minde can therby be induced to louelove him. But who cā without faith in Chriſt perſwade himſelf, that God is vntounto him as a father, or mercifull, or louing? Farther, the lawe commaundeth, that we ſhould call vponupon him: which without faith we can neuer performe. For it is ſayde, How ſhall they call vppon him, in whom they hauehave not beleued? Moreouer, we are commaunded to louelove our neighboures as our ſelues. Whiche thing, foraſmuch as it is a moſt hard matter to be done, we neuer accompliſhe, yea rather we oftentymes therin fayle. From whence therfore ſhall we hauehave forgeuenes, that y^• which wanteth of our righteouſnes may be imputed of the righteouſnes of Chriſt, vnles we vſe the benefite of fayth? Auguſtine iudgeth, that the law is two maner of wayes cōfirmed by fayth. Firſt, becauſe by it we obtaine the holy ghoſt: whereby are miniſtred vntounto vsus ſtrengthes, to obey the lawe. But a man may paraduenture doubt, how this can be, that by fayth we hauehave the holy ghoſt, when as of neceſſity he alwayes goeth before fayth. For faythThe holy ghoſt goeth before fayth in vsus. Betwene cauſes and effects are certayne circuites. The holy ghoſt both goeth before and alſo followeth fayth. The Law maketh vsus vncertaineof the good will of God The Law with out fayth is weake and can not conſiſte. is both his gift, and alſo commeth from him to vsus. But we anſwere, that betwene the cauſes and the effectes ſeme to be certayne circuites, as it is manifeſt by cloudes and ſhowers. From cloudes diſcend raynes, & out of waters which are in the inferior places are taken vp vapors by the heate of the heauēs, which are thickened into cloudes, out of which againe diſcend ſhowers vponupon the earth But in this circute, we muſt alwayes hauehave a recourſe to the firſt, according to the order of nature: which is, whē there is ſuppoſed an humor, of which cloudes may encreaſe. So alſo muſt we do here. We will graūt that fayth by the benefite of the holy ghoſt ſpringeth in vsus. By which fayth, is increaſed the aboundance of the ſelfe ſame ſpirite, whoſe encreaſe the former fayth hath preuented: and of a greater fayth is ſtill made a greater encreaſe of the ſpirite. But yet notwithſtanding we conſtantly affirme, that there is but one thing chiefely, from whence all theſe good things flow, namely, the holy ghoſt. Secondly, ſaith Auguſtine the lawe is by the helpe of fayth otherwiſe confirmed. Becauſe, by fayth we pray, and calling vponupon God with prayers, we do not only obtayne remiſſion of ſinnes, but alſo ſo greate a portion of the ſpirite and of grace, that we hauehave ſtrengthes to obey the lawe. Vndoubtedly the lawe if it be taken by it ſelfe, maketh vsus both vncertayne of the good will of God, and after a ſort bringeth deſperation, vnles fayth come and helpe, which both maketh vsus aſſured, that God is pacefied and mercifull towards vsus, and alſo by grace obtayneth the renuing of ſtrengthes. And the Apoſtles phraſe, whereby he ſayth that by fayth he eſtabliſheth the lawe, is to be noted. For thereby he ſignifieth, that the lawe, if it be left vntounto it ſelfe, and without fayth, is weake, ſo that it can not conſiſte. And therefore, vnles it be vpholden by fayth, it ſhall eaſely fall. AndThe woonderful ſharpnes of wit in Paule. The Law and ſayth helpe one an other. this is the poynte of a ſingular artificer, not only to depel from him, that which is obiected, but alſo to declare that the ſelfe ſame maketh moſt of all for hys purpoſe. The lawe and fayth helpe one an other, and as the common ſaying is, geue handeseche to other. For the lawe doth as a ſcholemaſter bring men vntounto the fayth of Chriſt, and on the other ſide, fayth bringeth this to paſſe, that it maketh them after a ſort able to accompliſhe the lawe. For ſtrayght waye, ſo ſoone as a man beleueth in Chriſt, he obtayneth iuſtification, and is liberally endued with aboundance of the ſpirite, and with grace. The entent and purpoſe of the lawe, was, that a man ſhould both be made good, and alſo be ſaued. But this thing, it was not able to performe. Then ſucceded fayth, and did helpe it: for through it, is a man renued, ſo that he is able to obey God, and his commaundementes. Chriſoſtome ſayth, that Paule here proueth three thinges. Firſt, that a man may be iuſtified without the lawe. Secondly, that the lawe can not iuſtify: Thirdly, that fayth and the lawe are not repugnant one to the other. Ambroſe teacheth, that therefore by fayth is the lawe eſtabliſhed, becauſe that thoſe thinges, which by the lawe are commaunded to be done, are by fayth declared to be done. And we hauehave alredy before heard, that this righteouſnes, which Paule here commendeth, hath teſtemony both of the lawe, and of the Prophetes. And if any man obiect, that therefore the lawe is made voyde by fayth, becauſe by it ceremonies are aboliſhed, he anſwereth that this thing therefore ſo happeneth, becauſe the lawe it ſelfe would hauehave it ſo, and foretold, that it ſhould ſo come to paſſe. In Daniell we reade, that after the comming of Chriſt, and after that he was ſlayne, the dayly ſacrifice ſhould be taken away, and theThe Law Would and fortold that ceremonis ſhould be made voide. Teſtimonis witneſſing that the ceremonis of the Hebrues ſhould ceaſe holy anoynting, and ſuch like kinde of ceremonies. Wherefore Chriſt did not without cauſe ſaye, The lawe and the Prophetes endured vntounto Iohn baptiſtes tyme. Ieremy alſo moſt manifeſtly ſayd, that an other leage ſhould be made, farre diuers from that which was made in the olde tyme. The epiſtle vntounto the Hebrues thereby concludeth, that that which was the olde leage and was ſo called, ſhould one day be aboliſhed. Zachary the Prophet in his 2 chapter ſayth, that the city of Ieruſalem ſhould be inhabited without walles. Which ſignified that the Church of the beleuers ſhould ſo be ſpred abroade and diſperſed through out the whole world, that it ſhould not be encloſed in by any borders or limites. Which ſelfe ſame thing Eſay ſemeth to teſtefy, when he ſayth, That mount Sion and the houſe of the Lord ſhould be on the toppe of the hilles, ſo that the Gentiles ſhould come vntounto it out of al places. And Malachy the Prophet pronounced, that the name of God ſhould be called vponupon, frō the riſing of the ſunne to the going downe of the ſame, ſo that vntounto God ſhould eueryevery where be offred Minchah, which many hauehave tranſferred vntounto y^• Euchariſt, as though it were a ſacrifice: when as yet the prophet thereby vnderſtādeth prayers, and the offring vp euen of our ſelues: as Tertullian teſtefieth in his booke agaynſt the Iewes, and alſo Ierome when he interpreteth that place. Wherefore when the Prophets ſeme to affirme, that ceremonyes ſhould be tranſferred vntounto y^e Ethnikes, they are ſo to be vnderſtād, as though by the ſignes they ment the thinges themſelues. The Ethnikes being conuerted vntounto Chriſt, receaued that which was repreſented by the ceremonies of the elders. But they reiected theHow the Ethnikes receued the ceremonis of the Hebrues. outward ſignes, and thys was by fayth to confirme the lawe. And foraſmuch as the Prophetes foretold, that ceremonyes ſhould be aboliſhed, the ſame is to be taken, as if it had bene ſpoken of the lawe, for that the Prophetes were interpreters of the lawe. And that Chriſt when he ſhould come, ſhould chaunge the ceremonies, euen the Iewes them ſelues doubted not, whych thing is manifeſt byIohn Baptiſt ſhewed that ceremonis ſhould bee abrogated. the hiſtorie of Iohn Baptiſt, which we reade in the Goſpell. For when he would purge menne conuerted vntounto God, he ſente them not vntounto ſacrifices, and vntounto the ceremonies of Moſes. by whiche, ſinnes were ſayd to be purged: but baptiſed them into repentaunce, to the forgeuenes of ſinnes, adioyning therunto doctrine, wherein he made mention of the Father, and of the Sonne, and of the holy Goſt. Which thing vndoubtedly the high Prieſtes, and Scribes, and Phariſeys coulde in no caſe abyde, that he reiecting the ceremonies, which were receaued, ſhoulde put in their place a new maner of purging. Wherefore they ſent a Meſſenger vntounto him, to aſke of him, whither he were the Meſsias, or Elias, or the Prophet: as it were confeſſing, that vnderunder the Meſsias it ſhould come to paſſe, that the ceremonies of y^e law ſhould be aboliſhed: & y^e the ſame was not lawfull for other mē to doo. And if a man demaūd, why God gaue ceremonies, which ſhould afterwarde be aboliſhed, Chriſoſtome hath thereof a very apt ſimilitude. If a man hauehave a wyfe very prone to lafciuiouſnes, he ſhutteth her vp in certayne places, in chambers, I ſay, and parlers, ſo that ſhee cannot wander abroade at her pleaſure. He appointeth vntounto her moreouer Eunuches, wayting maydes, and handmaides, moſt diligentlye to hauehave an eye vntounto her. So delte God with the Iewes. He tooke them vntounto him at the beginnyng as a ſpouſe, as it is ſaid in the Prophet, I hauehave wedded thee with mercy, and with louelove. And by this natiō his wil was at cōueniēt tyme to enstruct the whole world. Which thing he did by the Apostls, when Christ was now departed frō the earth. But that people was very weake and feble, and aboue meaſure prone to adulteries of idolatry. Wherfore God ſeperated them from other nations, and would hauehave them to dwell in the land of Chanaan aparte by themſelues, and to be kept in on eueryevery ſide with ceremonies and rites, as it were by ſcholemaisters, vntill this ſpouſe was ſo ſtrengthened and confirmed, that her fayth was no more had in ſuſpicion. Which thing when huſbandes perceiue in their wyues, they ſuffer them to go at their pleaſure, whither they will, and to be conuerſant with menne, neither do they any more, ſet any kepers to watche them. So God, when he had nowe by Christ geuen vntounto the church the holy ghost, he remoued away from it the custodye of ceremonies, and ſent forth his faithfull to preach throughout the whole world. The ſelfe ſame father proueth in an other place, that the ceremonies and rites of the Iewes were not inſtituted of God, of a principall entente and purpoſe. For God woulde hauehave a people which ſhould worſhip him in ſpirite and in truth. But the Iſraelites, which had bene conuerſant in Egipt, and had contaminated themſelues with idolatry, woulde needes in any wiſe hauehave both ſacrifices and ceremonies, ſo that if theſe ſacrifices and rites had not bene permitted vntounto them, they would hauehave bene redy to turne to idolatry. Wherefore God ſo A ſimilitude.delt with them, as the maner of a wiſe phiſition is to do, who lighting vponupon one ſicke of a burnyng agew, whiche by reaſon of his wonderfull great heate requireth in any wyſe to hauehave ſome colde water geuen him, and if he hauehave none geuen him, he is redy to hang himſelfe, or by ſome other meanes to destroy himſelfe, in this caſe the phiſition beyng by neceſsity cōpelled, commaundeth to be brought a viole full of water, which he himſelf hath prepared, and geueth the ſicke man leaue to drinke, but yet with ſuche a charge, that he drinke out of nothing els, but out of that viall. So God graunted vntounto the Hebrewes, ſacrifices and ceremonies, but yet ſo, that they ſhould not exerciſe them otherwiſe, then he himſelfe had commaunded them. And that this is true, he hereby proueth, For that God gaue not ceremonies, vntill alter they had made the golden caife.God preſcribed not ceremonies, but when he had made open his wrath against the Iſraelites, who hurling in theyr braſelets, earinges, and ringes, cauſed a calfe to be made for them, which they worſhipped. And ſeyng it is ſo, Paul ſaith rightly, when he ſayth, that the law is not by faith aboliſhed, although thoſe ceremonies be taken away. Which ſentence Chriſt alſo confirmeth, when he ſaith: that he came not to take away the law, but to fulfill it. The ſence of which wordes, may eaſely be gathered out of thoſe thinges, which we hauehave before ſpoken. The reaſons which afterward follow, are brought to confirme this propoſition now alledged, namely, That man is iustified by faith, and that without the workes of the law. Hetherto when as at the beginningHere is repeated the methode or order which the Apoſtle hath hether to kept. the Apoſtles had ſet forth, that by the Goſpell and the faith of Chriſt commeth ſaluation, and righteouſnes, he vſed this reaſon, that wherſoeuer the Goſpel and faith want, there is moſt great vnrighteouſnes and vncleannes of life: but on the contrary ſide where theſe hauehave place, there is both righteouſnes and true holines. Therfore by them (ſaith he) come ſaluation and iuſtification. The Minor, or ſecond propoſition was proued chiefly as touching the firſt parte. For firſt the Gentles liued moſt filthely, although they knew God by the nature of things. Farther the Iewes were not in their conuerſation one whit better then the Gentles. And this done, he declareth, wherehence the true righteouſnes ſhould be ſought fort namely, of faith without workes. Which thing before he would proue, he thought it good to confute an obiection, namely, that by faith he ouerthroweth not the law, but rather by faith confirmeth it. This ſelfe ſame thing is obiected vntounto vsus in our dayes, that by faith, which with the Apoſtle we affirme to iuſtifie, we ouerthrowe all honeſt and holy workes. Of this thing do they cry out, which defend the worke wrought in the ſacramentes, which boaſt of workes of ſupererogation, whiche defend purgatory, inuocation of ſaintes, and obtrude vowes and ſole life. What ſhall we anſwer to theſe things? Paul ſayth, y^• he by faith abrogateth not the law, but rather confirmed it. In which wordes he geueth a reuerence to the ceremonies inſtituted of God, & which for their tyme were of neceſſity obeyed, eſpecially for y^e they were founded vponupon y^e word of God. But we can not ſo ſay as touching thoſe things which we are accuſed to hauehave ouerthrowen. Bicauſe they are abuſes and mere ſuperſtitions,In this diſputacion the condition of Paul and ours is diuerſe. which are vtterly repugnaunt vntounto the worde of God. Wherfore, we confeſſe, that theſe thinges we ouerthrow by the fayth of Chriſt and doctrine of the Goſpell. Now hauehave we heard the purpoſe and ſtate of the queſtion which ſhall be entreated of, which we ought continually to hauehave before our eyes, ſo that vntounto it muſt we referre, whatſoeuer is ſayd in this whole diſcourſe. And this ſhal be with fruite to heare thoſe thinges which the Apoſtle writeth.

Commentary on Romans, Chapter 3 (2 of 2)