Commentary on Romans, Preface
❧ The Preface, wherein is ſet forth the dignitie, vtilitie, and ſumme of the Epiſtle to the Romanes, and conſequently of the whole doctrine of Paul.
IF the dignity of a booke ſhould depend of the prayſe of the writer, then Chriſoſtome, then a great many others had beſtowed a neceſſary trauayle, which hauehave ſet forth Paul with wonderfull prayſes. But bycauſe that the holy ghoſt is the author of this epiſtle to the Romanes, and Paul is only the writer thereof, therefore I will the more ſparingly touch his prayſes. The Lord called him aPaul a veſſel elec…d to pr…ache the name of our lord Ieſus Chriſt. Paul is to be harkned vntounto of the Gentles eſpecially. veſſell, which in the Hebrew phraſe is an organ or inſtrument, elected whereby his name ſhould be ſpred abrod thoroughout the whole world. And the name of the Lord we know is Ieſus Chriſt. Nether did Paul preach amongſt ye Bētiles theſe letters only or words or ſoūdes, but alſo thoſe things whiche are by them ſignified: namely that Ieſus Chriſt is the ſauiour of mankind, alſo our wiſedome, righteouſnes, and ſanctification, and finally whatſoeuer good thing we hauehave. And foraſmuch as we come of the ſtocke of the Gentiles, we right chiefely to harken vntounto him, which aboue others was appoynted the maiſter and Apoſtle of the Gentiles, and was thereunto ſeperated from his mothers wombe. And as valiant ſouldiers, and couragious horſes, when they heare theyr trumpet blow, do erect themſelues do make redy theyr weapons, neyther can theyr force be reſtrayned: ſo ought we, when Paul is recited, or whē we rede him by our ſelues, to erect our minds, and all our motiōs, endeuors & appetites to the obedience of God, as men which fele our ſelues ſtirred vp by our owne trūpet. And to what office this Apoſtle was appointed, he declared in ye Acts of the apoſtles when he made his oration to Agrippa the king: when he ſayd, yt the lord had ſaid vntounto him, For to this end hauehave I appeared to thee, to appoint thee a miniſter What was the miniſtery of Pauland a witnes, both of thoſe things which thou haſt ſene, and of thoſe thinges in which I will appeare vntounto thee, deliuering thee from the people and nations, to whome I now ſend thee: that thou mayſt open theyr eyes, that they may be conuerted from darkenes to light, and frō the power of Sathan to God: that they may receaue forgeuenes of ſinnes, and inheritance amongeſt them which are ſanctified by fayth in me. And with how great diligence Paul executed this office, it is manifeſt, when as towards the end of this epiſtle he writeth, that from Ieruſalem to Illiricum, he had filled all the places rounde about, with the Goſpell. which thing he with ſo feruent a minde performed, that in the 20. chapiter of the Actes he in effect ſpake theſe wordes to the Epheſians, I hauehave by the ſpace of three yeares preached the Lord, and that night and day, How Paul behoued himſelfe in the miniſtery.with many teares, and hauehave opened vntounto you all the counſel of God: I hauehave not coueted any mans gold or ſiluer amongſt you, theſe handes hauehave miniſtred to my neceſsities, and to thē that were with me. Theſe wordes hauehave a wonderful emphaſis: He ſayth that he had preached vntounto them not one day or twayn, but whole 3. yeres: not by turnes & times, but night & day: not with a cold affection, but with many teares: not guile fully or diſceitfully, for he opened vntounto thē all ye coūſel of God: not in a quiet & peace able ſtate, when as the Hebrues ſought ſundry and manifold ways to deſtroy him: neither had he a regard to his owne thinges, when as he deſired nothing that pertayned to any man: neyther finally tooke he ſmall paynes in this office, when asIn what ſort all men ought to imitate Paul. with his owne handes he gott thinges neceſſary both for himſelfe and his. Theſe thinges can not we without ſhame heare, which ſo leue deſtitute our wiues, children, famely, frendes, kinſfolkes, and coſins, and finally all thoſe with whome we are conuerſant, that we neuer at any time preach either Chriſt or his doctrine vntounto thē: vntounto whō yet we ought moſt feruently to preach. For we are no leſſe Apoſtles to theſe, then Paul was appointed for yt Gentiles. And whē as he ſayth yt he had opened vntounto thē all ye counſels of God, it is to be wondred at, how that many will ſo with tooth and nayle hold faſt things as neceſſary to ſaluation, which we know of what Biſhoppes of Rome, and of what counſels, & of what decrees of men they were brought in, and are not preſcribed vntounto vsus of Paul, nor of any part of the holy ſcripture. Paul for the better executing of his office, contēned wonderful great dangers: and where he ſaw the gate open thither he ſlacked not to go, although he had many aduerſaries which ſought to withſtand him. He was made all thinges to all men, to the Iewes a Iew, and to thoſe that were without the law, as one that wanted the law: Yea and to the Ethnikes; whē as they had no ſkill in the prophetsWhy Paul ſome times in his ſermōs vſed verſes of Poets. Paul came to Ieruſalem to conferre hys goſpel with the apoſtles. What fruit is to be loked for of counſels. That Paule at the beginning perſecuted the church. wāted not fruite. Paul was not of the meane ſort. Paul was moſt ſtudious in the law. Of thoſe thinges which are ſayd to be done of a good entēt. From whence the epiſtle to the Galathians was written. Why Paul ſpake more gently touching the obſeruyng of the law to the Romanes, thē to the Galathians. Pauls ſecretary was named Tertius. From whence theſe letters were geuen. Argumēts whereby the Iewes thought that the Gentles were to be excluded from the Goſpell. neither had any knowledge in the ſcriptures, he cited verſes out of theyr Poets, as out of Aratus, Menander, and Epinemides. And the ſame Paul was not aferd to go vntounto Ieruſalem to conferre the Goſpell with the chiefe Apoſtles, not as though he had ſmall confidence in his doctrine, which he had receaued from the Lord out of heauen: for he had an aſſured perſuaſion, and as the Greaciās ſay ſuch a foreign, that he pronounced him to be Anathema or accurſed, which preached any other Goſpel: neither as touching this thing ſpared he the angels. Neither is it any meruail, for ſuch a certaintie fayth requireth. Wherefore we learne, that Counſells are not to this end to be called, as though our fayth ought to depend of theyr determinations: but that there we ſhould make manifeſt, that thoſe thinges which we beleue exactly agree with the holy ſcriptures, and playnly to proue the ſame to our aduerſaries. Neither is there any more fruite or commodity therehence to be looked for. The louing mercy alſo of God prouided, that that alſo turned to good to ye Church that Paul had at the beginning ſo vebemently perſecuted it. For they which afterward ſaw him ſodenly cōuerted vntounto Chriſt, could not beleue, that this could hauehave happened with out the mighty power of God. For as a man doth not vponupon the ſodayn… become moſt vile, ſo alſo is not a man of a wicked man ſtraight way made moſt holy, vnles the Spirite of God worke the ſame. Paul was none of the commō and meane ſort, he was not an obſtinate Iewe, which wanted learning and knowledge, but he was moſt ſtudious in the law: neither had he bent his ſtudy to it only, but alſo applied himſelfe to the traditions of the fathers. And thereof it came, that he perſecuted the Church of Chriſt. For if he had geuen himſelfe to the law of God only, without adding vntounto it the leuen of humane traditions, he ſhould the eaſelier hauehave acknowledged Chriſt. But whoſoeuer hauehave addicted themſelues to humane traditions, they muſt nedes be perſecuters of the Church of Chriſt. They ſay that Paul did theſe thinges of a good pretence, and not of an euill purpoſe, but of an holy entent (as they vſe to ſpeake) For my part as I confeſſe, that this ſomewhat diminiſheth the greauouſnes of the ſinne both before God and before man (for I do not make all ſinnes a like) ſo alſo affirme I that the caſe is thereby the more dangerous. For they which ſinne vnderunder the ſhew of holines, and vnderunder a godly pretence, and not of an euill purpoſe, do with the more difficulty returne agayne into the right way, for that they are farre of to vnderſtand that they ſinne. Wherfore in that caſe there nedeth the wonderfull great mercy and helpe of God. But this is all yt I mind at this time to write touching Paul.
Now in what order his epiſtles were written, Chryſoſtome as I thinke hath ſufficiently ſhewed. From whome herein only I diſſagree, that I thinke that the Epiſtle to the Galathians was written at Rome. For that in it he vehemently reproueth the obſeruers of the rites of the old law: touching which matter he ſpake more gently in thoſe epiſtles which he had before written, and in thoſe which were the laſt he wrote when he was at Rome. For that at the beginning he thought it good ſomewhat a while to beare with their infirmity, whom he thought mought be won vntounto Chriſt, vntill they were better inſtructed. But when he afterward vnderſtode that the deuil abuſed this gentlenes, ſo that by his falſ apoſtles he obtruded yt obſeruation which was then but permitted, as a thing neceſſary to ſaluation, as though Chriſt with out it were not ſufficient, he began more vehemently to reſiſt, ſo that he ſayd: If ye be circumciſed, Chriſt is nothing profitable vntounto you: & other thinges which were more ſharply written to the Galathians thē here in this Epiſtle. The Scribe which wrote this epiſtle as Paul endited it, was named Tertius: and he ſent theſe letters frō the port Cenchries, which is not farre diſtant from Corinthe, & they were caried to Rome by a Chriſtian woman called Phebe. The occaſion that moued him to write this epiſtle was this: The nation of the Iewes as they had a great pride in themſelues, ſo alſo they alwayes enuied other nations. Wherefore at the beginning many of them would not hauehave had the grace of the Goſpell of Ieſus Chriſt communicated but only to the Iewes. And they thought, although faſly, that the promiſes were dew only to the ſeede of Abraham as touching the fleſhe. Moreouer foraſmuch as they iudged that the Goſpell was to be diſtributed according to the dignity of the receauers, and they ſaw that the Gentiles were prophane and wonderfully addicted to idolatry, they thought them to be vnworthy one whom ſhoulde be beſtowed ſo great a benefit. Yea and the Apoſtles ſtayed long, before they went to the Gentiles: although they had heard that Chriſt gaue them in charge to go to al nations, and to preach the Goſpell to eueryevery creature. Neither as I ſuppoſe wanted there ſome which went about to auoyde theſe commaundemēts, thinking that the Apoſtles ſhould go to diuers nations, to the end to preach Chriſt to the Iewes which were diſperſed thorough out the whole world, and not to the Ethnikes and that which was ſpoken to all creatures they contracted to theyr Iewes: for that al the …arth is ſometimes called that part only which pertayned to yt Iews. But the Apoſtls being illuſtrated with the holy ghoſt were neuer infected with this error. Howbeit they differred theyr going to the gētiles, for that they knew that the goſpel ſhould fyrſt be preached in Iewry, and they knew not how long they ſhould abide there. Wherefore they wayted to hauehave geuen vntounto them from God an aſſured ſigne when they ſhould goe: which theyr expectation was ſatiſfied.By what ſigne God firſt ſhewed that thes ſhold preache to the Gentiles. For the lord by a viſion ſhewed vntounto Peter that the nations were ſanctified when he ſayd vntounto him: Say not thou that that is common, which God hath ſanctified: and he impelled him to goe to Cornelius the Centurion: vntounto whome, when he had heard the word of the Goſpell, God by a viſible ſigne communicated the holy ghoſt. Theſe were manifeſt tokens, that the calling of the Gentiles ſhold no lenger be differed. Of this, which I hauehave ſpokē, the Acts of the Apoſtles beare witnes: in which alſo we read, that the Apoſtles & the diſciples, that were at Ieruſalem, wondred, that the Gentiles had receaued the holy ghoſt, And Peter was accuſed by reaſon of Cornelius the Centurion, for that he hadde gone to the Gentiles. But he defended himſelfe both in declaring vntounto them the viſion whereby he was admoniſhed, and alſo ſhewing vntounto them, that the holy ghoſt had viſibly fallen vponupon thoſe Ethnikes. We read alſo that after the death of Stephan many of the beleuers went to Antioch, and to Ciprus, and to other places of the Gentiles, but yet taught not Chriſt but only to the Iewes. But whē they now by Peters oration manifeſtly vnderſtoode that they ſhould no lenger ſtay from admitting the Gentiles, they thought that though they were put downeThe Iewes ſought to lay vponupon y• Gentiles the yoke of the law. from the firſt ſteppe yet they would ſtay in the ſecond, namely, to lay vponupon the neck of the Gētiles conuerted, the yoke of the law. There were doubtles Iews diſperſed thorough out the whole world, to whome the phariſies and preſts ſēt letters not to admitte the doctrine of Chriſt. But they which were now Chriſtians, but yet not thoroughly inſtructed, wrote, that Chriſt indede is to be reccaued, but yet together with him it behoued them to receaue the ceremonies of theWhereof ſprang the trouble in the church. law of Moſes. Hereof ſprang no ſmal trouble, and the ſtate of the Church was at that time very vnquiet: this was the cauſe why Paul reproued Peter. And the ſame Paul conſented, to circumciſe Timothe, to polle his hed in Cenchries, and to offer in the temple at Ieruſalem a gift, as though he had made a vow. This therforeThe fault of the Romains, and of the Galathiās, was partly like, and partly vnlike. was the occaſion that moued the Apoſtle to write this epiſtle to the Romaines: which were ſicke of the ſame diſſeaſe, that the Galathians were afterward infected with. Howbeit the condition and ſtate of ech of theſe natiōs was not a like. For the Balathians were firſt well inſtructed of Paul, whome afterward the falſe Apoſtles and lieng preachers corrupted. But contrariwiſe the Romanes were not at the beginning well taught: and as it ſhould ſeme, they receaued together with Chriſt much of the leuen of Moſes: but when they knew the falſhode, they repented: wherefore theyr fayth is much commended. But byThat Peter was flayne at Rome, it can not be denyed. whome they were firſt brought to the fayth, many put great doubt. That Peter went thither and was there ſlayne for Chriſts ſake, I will not deny, when as in a maner all the Fathers and the eccleſiaſticall hiſtories teſtifie the ſame. How be it it is not very likely that the Romanes were by him firſt brought to the fayth. But paraduenture they by this meanes came to the fayth, for that now a great multitude of the Hebrewes were come to Rome, partly being brought thyther by Pompey, and partly by reaſon Iewry was now in ſubiectiō: to the Romanes and was brought into the forme of a prouince. And amongſt others many of the faythfull remoued thither. Touching Priſcilla and Aquilla it is very manifeſtWhat they were as it is moſt likely, which preached y• goſpel fyrſt to the Romaines. Their reaſon which neglect this Epiſtle. Commendation of this Epiſtle to the Romanes. by the laſt chapiter of this epiſtle. By theſe and ſuch other like of the faythfull, the Goſpell mought there hauehave hys beginning, but not without controuerſye touching the ceremonies of the law. Some hauehave by reaſon of theſe thinges takē occaſion to withdraw men from ſtudieng of this epiſtle: and hauehave ſaid, that from the .xii. chapiter to the end it is worthy to be red, for that there is ſet forth an excellent inſtitucion touching maners. But vntounto that chapiter, foraſmuche as (ſay they) there is nothing entreted of, but only ſtriues and contencions concerning the ceremonies of the law, it ſerueth litle to our vſe to know them, for that they of conduce not to our times, wherein are vtterly remoued away the ceremonies of the Iewes. But theſe men are farre deceaned themſelues, and ſeke alſo to deceaue others. For the whole epiſtle doubtles is a golden epiſtle, and moſt worthy to be red: It contayneth places touching naturall knowledge, and ciuill offices, touching the law of Moſes, and touching the Goſpell: it expliraceth iuſtification and original ſinne: it ſetteth forth grace, it entreateth of election, predeſtination, the execution of the Iewes, and of the reſtoring of them agayne. From the twelfth chapites it contayneth what kind of ſacrifice we ought to offer, and entreateth touching the mageſtrate, and touching bearing with the weake, and remouing away offence. And who ſeeth not that theſe are great matters and moſtThe queſtion being moued touching ceremonies, is reduced to the generalitie. profitable to be knowen? But whereas they obiect vntounto vsus, that as touching the firſt part is entreated of ceremonies I graunt indede, that by the meanes of them the queſtion began firſt, which Paul ſeking to diſſolue reduced it to the genus or generall word. And to declare that we can not be iuſtified by the ceremonies of the law, he proueth generally that iuſtification can not come of any our workes. And ſo when he had taken away the genus, the ſpecies or parts could by no meanes conſiſt. For it followeth. We are iuſtified by no workes, therefore, neyther by ceremoniall workes, nor by morall workes, nor by iudiciall workes. And that the reaſons of Paul extend ſo farre I will proue by theſe argumentsArgumēts to proue yt here are entreated of works generally, and not of ceremonyall workes only. following. Firſt he teacheth that we are iuſtified by ſayth, and by the mercy of God, that the promiſe might be firme. But that promiſe is not firme if it depend eyther of the execution of ceremonies, or of the obſeruation of the ten commaundements: for that we are as touching ech part a like weake. Moreouer he ſayth, that we are iuſtified freely, which word, Freely, is of no effect vnles we exclude morall workes. For he which worketh, vntounto him reward is rendred according to debt and not according to grace. Afterward he entreateth of the obſeruation of that law, by which we hauehave the knowledge of ſinne, which thing belongeth rather to morall precepts, then to ceremonies. This is the law whirh worketh anger: neyther doubt we, but that God is more prouoked to anger, if we tranſgreſſe the ten commaundements, then if we offend in certayne rites and ceremonies. And more ouer Paul putteth our iuſtification to conſiſt of the grace and mercy of God, to the end our boaſting ſhould be excluded. But if thou remoue away ceremonies only, and ſay that we are iuſtified by morall works, boaſting is not taken away: for we may at the leaſt boaſt of them. Farther it is certayne, that the ceremonies of Moſes pertayned to the firſt table where the worſhipping of God is commaunded. Neyther were the elders any leſſe bound to theſe ceremonies, then we are at this daye bounde to receaue baptiſme and the Euchariſt. And if Paul proue that we are not iuſtified by thoſe thinges which pertayn to yt firſt cable: much more then is it proued that we can not attayne vntounto righteouſnes by the workes of the latter table. Paul, when he had declared that we are now by the benefit of Chriſt free from the law, obiecteth vntounto himſelfe, Let vsus ſinne more freely, and abide in ſinne, that grace may the more abound. If the queſtion had bene moued touching ceremonies only, he mought hauehave anſwered: ye are not deliuered but only from ceremonies, ye are ſtill bound to the morall law. But he maketh no ſuch anſwere, but ſayth, that we ought to ſinne no more for that we are now dead vntounto ſin, and grafted into Chriſt, and buried together with him. And the ſame Paul when he wrote, that by the fauor of Chriſt we are deliuered and abſolued from thoſe thinges, which in our fleſh reſiſt the law of God, expreſſedly declared of what law he entreated. For he made mencion of that commaundement, Thou ſhalt not luſt. Laſtly in the epiſtle to the Galathians, where he entreateth of the ſelfe ſame matter, be pronounceth him accurſed which abideth not in all the thinges which are written in the booke of the law. When he ſaith, all, doubtles he excludeth not morall workes. Wherefore this diſputacion of the Apoſtle is not ſuperfluous. Yea rather vnles he had taken it in hand, the liberty of the Church had bene put in great danger, which the deuill ſought to bring vnderunder the law, as though Chriſt of himſelfe were not ſufficient to iuſtifye men. And the reaſons which are perticularly brought in touching ceremonies areA ſure reaſon wherby is proued y• no man is iuſtified by the ceremonies of mē. not ſuperfluous. For by the ſelfe ſame reaſons we may proue that mens tradicions, and the rites which men hauehave appoynted vntounto vsus, are not ſuch worſhippinges of God, as can not be changed, nor omitted, if they ſhall ſeme not to conduce to ſaluation. For theſe thinges much les pertayne to the obteyning of righteouſnes, then do the ceremonies inſtituted by God himſelfe. Wherefore if theſe auayle not to righteouſnes then can not thoſe of neceſſity be required vntounto it. Thou wilt demaund paraduenture, whether bicauſe of theſe reaſons of the Apoſtle, we ought to thinke our ſelues loſed from all maner of law. Not ſo vndoubtedly,Whether we be free from the law. neyther doth this follow of his ſayinges: vnles thou vnderſtand that we are free and looſed from the law in reſpect that we can not be iuſtified by it. Otherwiſe we ought to obey it, and to the vttermoſt of our power to labour to execute it, but yet not with this purpoſe to ſeke thereby to be iuſtifyed. And as touching the ceremonies of the old law, two extreme errors are to be takē hede of, the one is of the Ebionites and others, which Iewiſhly ſought to ioyne of neceſſityTwo errors to be taken hed▪ of▪ as touching the olde law. the ceremonies of Moſes to Chriſt. Contrariwiſe the other extreme error is of the Marcionites, which affirmed that the old law was not geuen of a good God, but of an euil gouerner, the maker of this world. We ſaile in yt middeſt betwene theſe extremities, and affirme, that now after Chriſt, the ceremonies of the law are not ſtill to be kept, when as theyr time is now expired. Howbeit we commend them, as thinges which in the time of the fathers before Chriſt came, were good: and we beleue that they were inſtituted by the ſelfe ſame God, which is the father of our lord Ieſus Chriſt. But to make the diſcourſe of the firſt part moreAbrief content of the whole Epiſtle. playne, and vniuerſally the vtility of the whole epiſtle, we will briefely touch the ſumme thereof, that it being in that maner layd before our eyes, the whole epiſtle may hauehave the more light.
In the firſt chapiter is ſet forth vntounto vsus, how that neyther naturall knowledgeThe firſt chapiter. nor ciuill offices could by any meanes iuſtifie men: for that it is euidently ſhewed that men endewed with them, liued drowned in moſt horrible ſinnes: whiche thing ſhoulde not hauehave happened, if by theſe thinges they had bene iuſtyfied.
In the ſecond chapiter the Iewes are made equall with the Gentiles, whoſeThe ſecond chapiter. life accuſed as moſt corrupt: for that they preached that a man ſhould not ſteale, and yet ſtole, that a man ſhould not commit adultery, and yet committed adultery, that a man ſhould not committe ſacriledge, and yet committed it thēſelues. By which it is manifeſt, that the law which they had receaued brought them not to iuſtification.
In the third chapiter leſt he might ſeme to deface the law, he confeſſeth that yt The third chapiter.it was an excellent gift of God: but yet not of that kind, that it could iuſtifye. He attributeth vntounto it other offices, namely, to bring forth the knowledge of ſinne. And ſo he reduceth both the Iewes and the Gentiles to one Chriſt, as to the fountayne and author of all righteouſnes. And yet notwithſtanding he doth not by thys meanes he ſayth violate or ouerthrowe the law, but moſt of all eſtabliſhe it.
In the fourth chapiter, he proueth the ſelfe ſame thing which he had beforeThe fourth chapiter. put forth, by the example of Abraham, who before workes, and before he had receaued circumciſion, was for this cauſe pronounced iuſt, for that he beleued the promiſe of God. This doubtles was imputed to him to righteouſnes. And to confirm yt ſame he bringeth a teſtimony of Dauid who ſaith, Bleſſed are they whoſe iniquities are forgeuen and whoſe ſinnes are couered. Bleſſed is the man to whome the Lord hath not imputed ſinne. Which chapiter if be diligently peyſed, we ſhall find, that in it the Apoſtle in a maner tē times vſeth this word of Imputacion. Wherfore it ought not to ſeme ſo ſtrange, if we alſo vſe it, when we affirme that concupiſcence leſt in vsus after baptiſme is ſinne, although it be not imputed vntounto ſinne: and although we are not able to get vntounto our ſelues that righteouſnes, which is the true righteouſnes before God, yet if we beleue in him, the righteouſnes of Chriſt is imputed vntounto vsus.
In the fift chapiter, after that this righteouſnes of Chriſt is apprehended byThe fifth chapiter. fayth, many thinges are declared touching it: that is, that it is firme, and embraſeth Chriſt, who died for the weake, for enemies, wicked men, and ſinners. And in it is ſet forth a compariſon of Chriſt with Adam. For euen as by him all our kind was vitiated and corrupted, ſo by Chriſt are all the elect renewed: yea rather Chriſt is ſayd to ouer paſſe Adam. For he by one ſinne infected al men: but infinite ſins were not able to reſiſt Chriſt, but that he performed that redemption which his will was to performe. Yea he ſo vſed this euill, that he gaue the plentifuller grace, where the greater plenty of ſinnes raigned.
In the ſixt chapiter he ouerthroweth the importunate obiection of diuersThe ſixth chapiter. which hereof inferred that we ſhould ſinne freely, and liue looſely, if, as the Apoſtle had ſayd, greater grace ſhould there be rendred, where were found more ſinnes. The Apoſtle anſwereth, that theyr collection was not good, foraſmuche as we are dead vntounto ſinne and grafted into Chriſt, we ought vndoubtedly to liue vntounto him and not to iniquity.
In the ſeuenth chapiter he declareth the maner how we are exempted fromThe ſeuēth chapiter. the law. And that is, that foraſmuch as in vsus whileſt we liue here is not a full & perfect regeneration, and corrupt affections do continually reſiſt the lawes of God, by the grace of Chriſt is brought to paſſe, that we are deliuered from ſin, although it perpetually inhabite in our members, and in our fleſh.
Whereof he concludeth in the eight chapiter, that there is no condemnationThe eight chapiter. to thoſe whih are in Chriſt Ieſus, neyther walke they according to the fleſh. For they hauehave the ſpirite of Chriſt, whereby they both liue and alſo are made pertakers of the reſurrection to come: they mortifye the deedes of the fleſh, and in themſelues they hauehave witnes of the ſelfe ſame ſpirite, that they are the children of God, and by the ſelfe ſame ſpirite they are confirmed in aduerſities, to ſuffer them with a conſtāt and valiant mind: and they hauehave this ſpirite making interceſſion for them, & which draweth them to expreſſe the ſimilitude of the image of the ſonne of God: and at the laſt bringeth to paſſe that they can neyther be accuſed nor condemned before God.
In the ninth chapiter he anſwereth vntounto the Iewes, which contēded that theſeThe ninth chapiter. promiſes were beſtowed vponupon theyr nation only, and were not powred vponupon the Gentiles. VntoUnto whome he ſayth that touching this matter all thinges are done by the election of God, whereby he hath mercy on whome he will, and whome he will he hardneth. And he compareth God to a potter, who of one and the ſelfe ſame clay maketh ſome veſſells to honour, and ſome to contumely.
In the tenth chapiter he entreateth of the effectes of thys election, namely, thatThe tenth chapiter. ſome embrace fayth: and other ſome reiect it. And he alſo declareth that Chriſt is the end of the law, and that the law requireth this, that we ſhould beleue in Chriſt. And hereby he proueth that the Iewes attayned not to righteouſnes, for that they went about to obtayne it by their owne merites, and by their owne workes: but the Gentles attayned vntounto it, for that they claue vntounto fayth: And all thoſe thinges he confirmeth by the oracles of God, that the Iewes (I ſay) were made blynde, and that the Gentiles were receaued.
In the eleuēth chapiter he mitigateth that hard reprobation of the Iewes whichThe eleuenth chapiter. he had ſet forth, and declareth, that not all vtterly were reiected, but putteth them in good hope, that for aſmuch as their roote is holy, many alſo of that nation ſhal be holy: howbeit they are in the meane tyme excluded as touching vsus, which were wilde Oliue trees, that we might be grafted into the good Oliue tree. And after that this is accompliſhed, they ſhall agayne be receaued. And ſo he knitteth vp this diſcourſe, that God hath ſhut vp all vnderunder ſinne: and he is compelled at the lengh to cry out. O the depth of the wiſedome of the riches. &c.The twellth chapiter.
Thys controuerſy being thus taken vp, he beginneth hys twelueth chapiter wyth an obſecration, wherein he requireth vsus to offer our bodyes a ſacrifice moſt acceptable to God, and to approue the wyll of God, and to hauehave a care that we agree on with an other, foraſmuch as we are one body, and one an others members He commendeth alſo vntounto vsus the louelove of our enemyes.
In the thirtenth chapiter he willeth vsus to be ſubiect vntounto the Magieſtrates, toThe thirtenth chap. The fourtene chap. louelove our neighbours, to liue iuſtly, and to put on Chriſt.
In the fourtenth chapiter he commendeth vntounto vsus thoſe that are weake in fayth that we ſhould louingly beare wyth them: and that we ſhould as much as is poſſible ſee that concord be kept euen towards thoſe which hauehave but ſmall knowledge, that we ſhould beare with them, and to take hede, that through our default they be not offended. And on the other ſyde he commaundeth the weake ones not raſhly to iudge the ſtronger ſort.
In the fiuetenth chapiter he exhorteth to this ſelfe ſame thing by an example ofThe fiftene chapiter. Chriſt who bare vponupon hym our contumelies and puniſhments, and communicated hymſelfe not only to the Iewes but alſo to the Gentiles. He wiſheth vntounto the Romanes the holyghoſt, and rendreth vntounto them a reaſon, why he wrote thoſe letters vntounto thē, he promiſeth vntounto them hys commyng, & deſireth them to pray for hym that he myght be deliuered from the vnbeleuers amongſt the Iewes which ſought hys deſtruction.
In the ſixtenth chapiter being alſo the laſt, he commendeth vntounto the RomanesThe ſixtene chapter. Phebe an holy woman, by whome he had ſent vntounto them theſe letters. He moſt curteouſly ſaluteth a great many, and admoniſheth them to beware of thoſe which vſe doctrine for the commodity of their belly, and for filthy gayne ſake. This is a briefeThe readers ought not to be offēded with Pauls maner of ſpeakyng. Auguſtine in his boke de doctrina Chriſtiana, attributethē vntounto Paul a certayne eloquence, and manifeſt ſumme of this whole epiſtle, which being ſet forth vntounto vsus, we ſhall the more redely interprete eueryevery thing particularly. But ſtill there are many which therfore abhorre from the reading of Pauls epiſtles, for that he ſemeth to ſpeake ſo rudely and barbarouſly, that he filleth the readers with tediouſnes, neither can men eaſely come to the ſence of them. VntoUnto theſe men we anſwere that Pauls phraſe of ſpeach, if we beleue Auguſtine in hys fourth booke de doctrina Chriſtiana is not vtterly wythout iuſt order of ſpeaking. Not that he ſought after eloquence, but for that eloquence followed his wiſedome. For he is iudged to ſpeake aptly, which taketh vponupon hym to entreat of thynges moſt excellent, and ſpeaketh all thoſe thinges which are neceſſary, neither entreateth of them otherwiſe then behoueth. Chriſoſtome in hys tourth booke de Sacerdotio is of the ſame myde with Auguſtine: where he maketh a diſtinction of eloquence, that one is deceatfull, whereat menChriſ…. are amaſed, when they ſee that thinges of no force are extolled, and things high are plucked downe. This eloquence vſeth coloures and deceat. Thys eloquence finde we not in Paul. There is an other eloquence which is of much force to eſtabliſhe doctrines, and moſt conſtantly to defend the truth: and with this chiefly was the Apoſtle endewed. Wherefore let vsus not in him require the pleaſant ſpech of Iſocrates, the high ſtile of Demoſtenes, the excellent dignity of Plato, or the reuerēd maieſty of Theucidides, but a bare and ſimple oration, which cōtayneth the knowledge of thinges moſt chiefe, and moſt ſtrongly confirmeth that which it taketh in hand. They which are ſlouthful and ſluggiſh, pretend at theyr pleaſure the vn ſkilfullnes of Paul: namely, leſt doctrine ſhould be required at theyr hands, whē as Paul, as they thinke without it gouerned the Church. But let theſe men takePaul … able to … his audi… ry a lon… reaſon. hede and conſider how they deny that Paul was endewed with ſharpnes of wit and vehemency of ſpeach, when as in the Actes of the Apoſtles the 9. chapiter it is written, that in the Sinagoges he confounded the Iewes, and vtterly vanquiſhed them in his diſputacions. And in the 17. chapiter it is written, that he ſo taught, that he cōtinued his preaching euen beyond midnight, as when Eutichus The eloquence or Paul brau… a… ad… to men.a young man being ouercome with ſlepe fel out of a window into a parler. How was it poſſible, that he ſhould ſo long time retayne his auditory, if he ſpake ſo barbarouſly or vnaptly as theſe men imagine he did? It is manifeſt by the ſelfe ſame chapiter, that he delt at Athenes with the Stoykes and Epicures: & there is none which is in his right wittes which will not wonder at his preaching which is deſcribed that he had there. He was alſo of the men of Licaouia taken for Mercury, by reaſon of his eloquence of ſpeach. And if thou ſay, theſe thinges indede are true, for that ſuch giftes were brethed into him by the holy ghoſt: let it be ſo as thou ſayſt: therefore his phraſe of ſpeach is not to be reproued, as a thing eueryevery way vnapt and barbarons, And yet doth it not thereof follow, that therto he added no endeuor at al to ſpeake aptly. He was very diligēt in reding and writing: which is hereby proued for that being at Rome and being there aHe did … to ſome … du…try in ſpeakyng & writyng. priſoner, he deſired Timothe to cauſe to be ſent vntounto him a ſachell with bookes and parchment. For although he were a captiue, yet he would not want the benefit of ſtudieng. And the ſame Paul writeth to Timothe, to gene himſelfe to reading: Which thing if thou doo (ſayth he) thou ſhalt ſaue thy ſelfe, and thoſe alſo which heare thee. Doubtles he would not hauehave exhorted his ſcholler to thoſe thinges which he himſelfe would not do. By all theſe thinges it is manifeſt that Paul wrote not without diligence and vigilant ſtudie. Yea he not without greate fruite attained vntounto thre principal poynts pertayning to eloquence: namely, toThre principal point… of true eloquence. deliuer good and holy doctrine, and to confirme the ſame honeſtly and holily: to engender delectacion by aclene and pure kind of ſpeach: and laſtly to how the harts of the hearers which way he will.
Agaynſt theſe thinges Origen continually complayneth, that Paul hath oftenOrigene. darke and vnorderly ſpeaches, and imperfect and mained ſentences and other ſuch like kindes of defects. Ierome is diuers, for ſomtimes he taketh away fromIerome. him the ſtrength and art of Rethoricke and ſometime he attributeth it vntounto him and eſpecially vponupon the ſixth chapiter to the Balathians, he writeth that Paul in dede in his owne toung was very ſkillful, but in a ſtrange toung he was not able to bring forth depe ſenſes. Which ſentence of Ierome I wiſh to be mitigated. For I thinke that the holy ghoſt ſo gouerned the tonges and alſo the pennes of the Apoſtles, that they moſt aptly and expreſſedly hauehave ſet forth thoſe thinges which are neceſſary to ſaluation. And if at any time they ſeme to ſtagger in ſpeaking, that came of the greatnes and deapth of the thinges which they entreatedWhy the Apoſtles ſpeach ſomtimes fully ſatiſfied … the …lders. A ſimilitude o… Origene. of: which thinges to expreſſe are very hardly found amongeſt men mete words and apt phraſes. Farther foraſmuch as they ſpake to men as yet very carnall & weake, and of the common ſort, they framed themſelues to theyr capacitie. Touching eche part of thys difficulty Origen ſemeth to bring an apt ſimilitude: That Paul dealt like hym that leadeth a ſtraunger to ſe the houſe of ſome great noble prince. He goeth thorough many parlers, many turninges, many haules, and in a maner infinite chambers: many precious thinges are ſhewed hym, ſome at hand and ſome a farre of: ſome thinges are hidden, or are ſhewed only as they paſſe by: and whileſt the ſtranger is ſo often brought in at one dore, and led forth at an other dore, he with great admiration beholdeth thinges preſent only, and is ignoraunt which way he came thither, or which way to go out. Ierome attributeth vntounto the ſame Paul not the pure Greke toung, but that toung of the Cilicians, and that which hath mixed with it the properties of the Hebrewe tonge. YeaIerome attributeth vntounto Paul t…e ſpeach of the C… cians. Peter. The obiections are one thrown. Paul was ſeruent in writing and in ſpeakyng and the Apoſtle himſelfe ſeemeth to finde fault with his vnſkilfulnes of ſpeache, although he claime vntounto himſelf, knowledge of thinges. And Peter the Apoſtle in his latter Epiſtle, confeſſeth that Paul hath in his Epiſtles, many things hard to be vnderſtanded, which men not very well learned, nor throughly ſtrong, wold peruert to theyr deſtruction. Theſe things ſeme to be repugnāt to that which Auguſtine and Chryſostome hauehave written: but they are eaſely diſſolued. For wheras Origen complaineth of the darke, vnorderly, & imperfect ſentēces, it may by this be excuſed, for that the Apoſtle went to worke coldly, but wrote with ſo feruent a mind, that ſomtimes he may ſeme to be rauiſhed beyond himſelf, and he leauing all other ſtudy and care, only hereto endeuored himſelf, to drawe the hearers vntounto Chriſte, being not very carefull for the fine ioyning together of wordes, but vſing moſt mighty engines to ſtirre vp, and throughly to moue our hearts. And as ſtreames when they ſwel andA ſimilitude. rage, cary with them what ſo euer things are in theyr way, not obſeruing the diſpoſition of things: So in this Apoſtle the ſpirite of the Lorde ſometimes ſtirred vp the force of wryting and of ſpeaking: in whom theſe things which ſeme to be faults in wryting and in ſpeaking, were moſt ſingular vertues. Touching that which Ierome bringeth, I hauehave already declared my iudgement. But if thou wilt ſtill continue to proue that the Apoſtle was not able in a ſtraunge tonge to expreſſe depe ſentēces, for that his wrytings, as Peter ſaid, ſometime hauehave in thē great obſcuritie: to this we ſay, that the diuine things wherof he entreateth, can not but be hard to our ſenſes. But this ought not to driue vsus away from reading of him. For this difficultyChriſoſtome. The difficulty and obſcurenes a…e lenified by continual reading. as Chryſoſtome teacheth in thoſe things which he wryteth in his Preface before the Epiſtle to the Romanes, is lenified by daily ſtudying, and continuall reading: and is ſo lenified, that he was not afcard to ſay, that we by our ſelues without a maſter, ſhall be able to vnderſtande the things which are there entreated of, ſo that we occupy our ſelues in theſe Epiſtles day and night. For we do not, (ſayth he) by the ſharpnes of vnderſtanding, perſe vntounto all thoſe things which we vnderſtand. For euen they alſo which are of more dull wits, doe by continuall ſtudy, attaine to hard thinges. And he bringeth a very apt ſimilitude: The cogitatious and ſenſes of a man are moſt hard to be knowne: yet notwithſtanding our friends whome we feruently louelove, and with whome we are cō tinually conuerſant, doe oftentimes euen by a becke, open vntounto vsus the cogitations and ſenſes of their minde, without any token of words and ſpeache, by them ſpoken. So (ſaithChriſoſtom ſt…rreth vp the people to the ſtudy of the holy ſcriptures. …here wer very many hereſies in Chriſoſtoms time. An man…r of euils ſpring of the ignoraunce of the ſcriptures. A ſimilitude. he,) ſhall it come to paſſe in theſe Epiſtles, ſo that a man louelove them, and be continuallye conuerſant in them. He which aſketh, receiueth, he which ſeketh, findeth: vntounto him that knocketh, it ſhall be opened. This ſpake he to the people, exhorting them to the ſtuoy of the holy ſcriptures, which ſcriptures yet our men at this day ſeke as much as lieth in them to pluck out of the hands of the common people: pretending that there are now many hereſies, and therefore it is not very ſafe nor good for the people to read the holy ſcriptures. As though Chryſoſtomes time wanted hereſies, and thoſe in dede moſt peſtilent hereſies: in whoſe time the Arrians, the Maniches, the Nouatians, the Origeniſtes and innumerable ſuche li…e kinde of peſtilences troubled the Church. And the ſame father in the ſelfe ſame place addeth. That of the ignorance of the ſcriptures ſpring all maner of eulls: and eſpetially he maketh mētion of hereſies, diſſolute life, and vnfrutefull labours. Wherfore we muſt not thinke that this diligence to attayne to vnderſtand the ſcriptures, is in the people vaine curioſitye, but a profitable ſtudy. For the profe wherof, he bryngeth an other ſimilitude, Euen as if a man walke without this viſible light, he muſt nedes ſtumble in the dark, and ſo oftētimes fall, ſo he which turneth not the eyes of his minde to the light of the ſcriptures muſt nedes of …orce ſinne. By theſe things maiſt thou gather, that the difficulty in the wrytings of Paul ought not to feare away Chriſtians from reading of him.
Touchyng the Cilicians tounge, which is ſometimes obiected agaynſt the Apoſtle,Why Paul is ſayd ſomtymes to hauehave vſed the Cilicians tonge. thus we may anſwere. That the holyghoſt decreed to write thoſe thinges both for the learned and vnlearned. Wherefore it was requiſite to vſe the common and vulgare ſpeach. For it oftentymes happeneth, that the vnlearned are through too much exquiſitnes and fines of ſpeach ſo hindred, that they are not able to vnderſtand the ſenſe or meaning. For remedy agaynſt the ſame, it behoueth that there ſhould be vſed a playne and accuſtomed kynd of ſpeach. And as touching the learneder ſort it oftentimes happeneth, that they more eſteme thynges beſide the purpoſe and not neceſſary, neglecting in the meane tyme thoſe thynges which are the principall: and they are ſo ſometymes rauiſhed wyth the admiration of that art, that they litle geue hede to the matter and wiſedome, which is ſet forth vnderunder the ornaments of Rethoricke. Moreouer thys is to be added, that Paul was the Apoſtle of hym that was crucified, and preached Chriſt crucified, vntounto whom were not meat the ornaments and goodly ſhewes of words, leaſt the power of the croſſe ſhould be aboliſhed. For thys was to be taken hede of, that it ſhould not be aſcribed to humane wiſedome, that men were drawen vntounto Chriſt. Neyther wil I caſely graunt that Paul had no care at all in the placing of hys words and ſentences, when as hys words are eueryevery where ſharpe, neyther can there lightly be found more vehement wordes: ſo that Ierome, who ſometymes accuſeth the negligent ſpeach of the Apoſtle confeſſeth that when he readeth hym, he heareth not wordes but thunders: and Paul had withoutIerome. Why he vſeth Hebrue phraſes. doubt vſed thys way greater diligence, if he had knowen that the ſame ſhould more hauehave conduced to ſaluation. And whereas it was obiected, that the Apoſtle ſo ſpake Greke, that a man might caſely know that he was an Hebrew, it is not to be wondred at: for as much as the Church at that tyme conſiſted both of the Hebrewes and of the Ethnikes: which church for that it dayly vſed the ſcriptures turned into the Greke tonge, it had learned ſo to ſpeake of thynges diuine, that it did not much diſagree from the Hebrew maner and phraſes of ſpeach. wherefore Paul is not to be reproued for vſing towards the Church of Chriſt ſuch a kynd of ſpeach, which was both Greke, and alſo ſauored ſomewhat of the naturall tonge, wherein the oracles of God were ſet forth. The Apoſtle (ſay they) findeth fault wyth hys vnſkilfulnes of ſpeach, he ſemeth indeed to do ſo, but if a man more diligently weigh the thyng,Whether Paul foun… fault wyth his vnſkilfulnes. he ſhall ſee that Paul when he ſayd, Although vnſkifull in ſpeach, yet not vnſkilfull in knowledge, ſpake thus by way of graunting: not that he acknowledgeth great faults in the ſpeach breathed into hym by the holy ghoſt, but he defendeth hymſelfe from falſe Apoſtles which ſayd, that hys epiſtles were of great wayght and ſtrong, but hys phraſe of ſpeach when he was preſent was but weake. Amitte (ſayth he) that I am but of ſmall force as touching my phraſe of ſpeach, wyll they alſo take away frō me the knowledge of things? doubtles although he ſemed to thoſe which were ſtrangers frō Chriſt to ſpeake fooliſhnes: yet notwithſtāding they which belonged to Chriſt, indged thoſe things which he ſpake to be moſt high wiſedome, as they were in very deede. And when we affirme that the writings of Paul want not eloquence, which yet he ſought not after, but it folowed hym in ſpeaking, yet meaneGood arres are not to be contemned of thoſe which prepare themſelues to the miniſtery. we in no wyſe to feare away men from y• ſtudy of good artes. Yea rather we geue thē counſell, yt they moſt diligently apply thēſelues vntounto them, that afterward whē they come to teach Chriſt earneſtly, they may help them euen when they thinke not of them. For thys is not to be ſuffred in a preacher of the Goſpel, that when he writeth or ſpeaketh, he ſhould addict hys mynde to the preceptes of theſe artes: but if he be inſtructed wyth them, it ſhall be free for the holyghoſt to vſe them when he ſhall thynke good. This only ought to be the worke of the preacher, to ſet forth Chriſt and hys word. And if he be well learned, the force of good artes wyll follow hym whether he wyll or no. But if preachers ſhall eyther in wryting or ſpeaking labour for fineſſe & ornaments of Rhetoricke, they ſhall waxe colde as touchyng matter. For the mynde of man is not able at one tyme with a ſingular ſharpenes to applye it ſelfe to two thinges. Therefore we ſometymes ſee preachers well learned in arts deale very coldly: & contrary wyſe ſuch as are not ſo well learned handle theyr matters wyth greater vehemency. But if that meaſure be kept which I hauehave ſet forth, an vntruth though it be garniſhed and fenſed wyth good artes ſhall take no place, and the truth though it be vnarmed and weake and without any ornament ſhalbe made manifeſt. Theſe artes are placed in the midſt, & therefore we may make them to do Chriſt ſeruice and to looſe them from the bondage of the deuill: ſo that as Origen ſayd: The heathen woman hauehave her nailes payred, her heare cutte, and her garment chaunged. By all thoſe thynges we gather, that the phraſe of ſpeach of Paul is not of that nature, that it ought to feare vsus away from the reading of theſe epiſtles. But let vsus on the other ſide conſider what pricketh vsus forward wyth ſingular diligence to read thys epiſtle to the Romaynes. In it is ſet forth the controuerſy of iuſtification, a matter of great wayght, and ſuch as not only at that tyme very muchWhy this epiſtle is moſt diligently to be red. vexed the Church of Chriſt, but alſo in our tyme vexeth it, and doubtles it is of that ſort, that there is nothyng more mete whereby to impell men vntounto Chriſt. And beſides that, the thinges which are here written are dedicated to the people of Rome, whoſe empire extended farre euen throughout the whole world, wherfore it much made to the ſaluation of the whole world, what kind of religion they ſhould receaue. For the nations vnderunder them commonly wyth great endeuor imitatedIn teaching the Romanes he inſtructed the whole worlds, the orders, rules, maners, and religion of their Princes. Wherefore when he taught the Romanes, he in a maner inſtructed the whole world: of which thyng the deuill was not ignorant. For he left no ſtone vnturned, to infect that citie with corrupt doctrine. To the accompliſhing of this he inſtigated falſe Apoſtles and wicked preachers, which with the prepoſterous ceremonies of Moſes obſcured the glory of Chriſt. Neyther is it of ſmall force to the ſetting forth of the worthines of thys epiſtle, that Paul himſelfe both was, and was borne a citizen of Rome. Wherefore he was bound and that by no ſmall bond of louelove to fauor theſe men beſt next to the Hebrews.Paul loued the Romanes beſt next to the Hebrues. In what thyng al mē agre, and in what they diſagree. How the excellenter ſort of men thought they ſhould attayne to bleſſednes. What was the opinion of the common people. The people of the Hebrues as a meane betwene both. Paul ouerthroweth all thoſe thinges. Now let vsus come nerer to the matter. It is certayne that all men deſire the extreame and chiefe good thing: but they are deceaued, for that they ſomtimes place it in the riches, pleſures and good things of this world. But agaynſt theſe mē there nedeth no long diſputacion, for they are ſufficiently confuted euen of y• philoſophers and of them that are but meanely learned. But others thought, that they might attayne to perfect righteouſnes and felicitie, if they gaue them ſelues to ciuill offices, to mortall vertues, and to the contemplation of things moſt excellent. But others when they ſaw that euen the moſt excellent men alſo fell oftentimes into horrible vices, thought that by religious expiations yea rather by ſuperſticions and worſhippinges, of them ſelues inuented, they might make God fauorable vntounto them of whome afterward they might be able to obtayne all good thinges. This in a maner was the opinion of the common people: whiche iudgement was after a ſorte not ſo ill as the iudgement of the philoſophers. For they were ſo puffed vp with the pride of vertues, and of ciuill offices, and by reaſon of theyr knowledge in thinges naturall, that they thought that theſe thinges were ſufficient for them to attayne felicitie. But the common people were not ignorant both of the filthines of theyr ſins and of theyr dayly offending of God: wherefore they thought it requiſite to flye vntounto religion. And foraſmuch as they had no pure nor chaſt religion they fell into idolatry. The people of the Hebrews were as a meane betwene theſe and embraſed either part. By reaſon of the decaloge or ten commaundements they boaſted that they had the ſumme of all vertues: and if they ſhould chance to tranſgreſſe in them, they had ceremonies prepared for them, to make ſatiſfactiō for them. Paul ſtriueth againſt theſe thinges, and proueth that it is not poſſible for vsus to obteyne righteouſnes by morall or naturall offices. For neyther the Iewes nor the Gentiles do in any wiſe expreſſe in life and in maners, ſo much as they aknowledge the law either of nature or of Moſes requireth at theyr handes. Neyther is it to be graunted that we can fully and perfectly obſerue the law, for then ſhould we obteyne perfect righteouſnes by workes, which were vtterly abſurd: for out iuſtification herein conſiſteth, that our ſinnes ſhould not be imputed vntounto vsus, but that the righteouſnes of Chriſt ſhould be imputed to them that beleue. There commeth indede ſome inſtauration, when we being iuſtified do worke vpright workes, but that is not perfect. Grace alſo is geuen to the regenerate, but not ſuch a grace which remoueth away all impedimēts which are a let to the moſt perfect obſeruation of the law of God. Neyther when we ſpeake this do we ſet forth paradoxes, or aſcribe vntounto Paul ſtrange thinges, but we defend thoſe thinges which moſt of all agree with th the doctrine of the Apoſtle. And as touching ceremonies and rites, of which on the other ſide the Iewes boaſted, when they are without Chriſt and without fayth, they are counted deteſtable before God, as Ieremy, Eſay, and other prophets which were interpreters of the law hauehave moſt manifeſtly taught. wherefore it followeth, that although the Hebrewes boaſted that they were endewed with eche part of righteouſnes, yet were they not iuſtified. Howbeit I ſpeake of them, which embraſed theſe partes of the lawe wyth out Chriſte.
Ye hauehave now the ſcope of the Apoſtle. And in this whole diſputacion, foraſmuch as it is a long diſcourſe, it ſhalbe very good oftentimes to call to memory this ſum of it now ſet forth.
But let vsus now come to expoſition of the firſt chapiter. what is there entreatedOf the firſt chapter ſpecially. The propoſition and the confirmation. of I hauehave alredy declared: namely that the Gentiles were not able by the ſtrengths of nature to be iuſtified. This he proueth, for that they liued moſt wickedly, and ouerwhelmed them ſelues with moſt filthy ſinnes, when yet notwithſtanding they were not ignorant what they ought to hauehave done. But firſt is ſet forth a ſalutacion, which I will expound, and afterward will deuide the reſt of the chap. into his partes. The things that are hard I will the more largely explane: and the things y• are eaſy I will but briefely touch: and in ſuch queſtions which ſhall chance by the way I will ſomewhat the longer tary.