Commentary on Romans, Biblical exegesis 1 · Chapter 3 · Section 4
4. Places of doctrine.
Doct. 1. Of the preheminence or prerogatiue of the Church.
v. 1. What is the preferment of the Iewe, &c. here occasion is offred to consider of the preheminence and excellencie of the Church, which consisteth in the consideration of the dignitie, state, and blessings, wherein it excelleth other humane conditions and states: This excellencie and preheminence of the Church, is either of nature or grace: but by nature all men are the children of wrath, one as well as an other, Ephes. 2.3. therefore all the prerogatiue of the Church is of grace.
This prerogatiue is either common to the old Church of the Iewes, and the newe of the Christians, or proper and peculiar: the common is either internall, in their vocation, iustification, sanctification by the spirit, or externall, in their publike profession of religion, and adoption to be the people of God, with their externall directions, by the word and sacraments vntounto saluation.
The peculiar and proper prerogatiue of the old Church is considered, 1. in their state, that they were a people seuered from the rest of the world, and ioyned vntounto God by a solemne couenant. 2. in the blessings, wherewith they were endued, which were partly spirituall, as the Scriptures of the Prophets were committed vntounto them, they had the legall sacraments of circumcision, and the Paschal lambe, the Priesthood of Leui: partly temporal, as the inheritance of Canaan, which was tied vntounto Abrahams posteritie.
The prerogatiue peculiar vntounto the Church of the newe Testament, consisteth 1. in their state, in beeing an holy people, taken out from the rest of the world, and consecrated to the worship of God. 2. in their blessings, partly perpetuall, as the doctrine of the newe Testament, the sacraments, baptisme, and the supper of the Lord: partly temporall, as the gift of tongues, and miracles, which the Church had for a time, for the necessarie propagation of the faith, but are now ceased, ex Pareo.
Doct. 2. Of the vtilitie and profit of the diuine oracles.
v. 2. VntoUnto them were cōmitted the oracles of God: The Scriptures called here the diuine oracles are profitable to diuerse ends. 1. illuminant intellectum, they doe lighten the vnderstanding: Psal. 19.8. It giueth light vntounto the eyes. 2. inflammant affectum, they inflame the affection: as Luke. 24.32. the two disciples said betweene themselues, did not our hearts burne within vsus, while he talked with vsus by the way. 3. mundant culpam, they doe cleanse the fault: as Ioh. 15.3. now are ye cleane thorough the word, which I hauehave spoken vntounto you. 4. conseruant contra tristitiam, they doe comfort against heauinesse. 5. roborant ad p…tientiam, they do strengthen vntounto patience: both these the Apostle sheweth saying, Rom. 15.4. that we through patience and consolation of the Scriptures might have hope. 6. fran…t cordis duritiam, they breake the hardnesse of heart, Ierem. 23.29. is not my word like an hammer, that breaketh the stone? 7. protegunt contra tentationes, they defend and protect against the tentations of the deuill, Prou. 30.5. Euerie word of God is pure, it is a sheild; &c. Ephes. 6.17. the sword of the spirit is the word of God, Gorrhan.
Doct. 3. Of the combination betweene God and his Church.
v. 3. Shall their vnbeleefe make the faith of God without effect? Here are to be considered tria ingorum paria, three paire of yokes and bands as it were, betweene God and vsus. 1. the couenant and entercourse is betweene God onelyonly and his elect, as Act. 13.48. th… beleeued as many as were ordained to eternall life: God hath a speciall care of their saluation, that are ordained vntounto life. 2. there is a mutuall relation betweene the faith of God, and the elect: the elect are by faith perswaded of the faith of God, and the truth of his promises. 3. on Gods behalfe there is offred his word, on our part it is required, that we should keepe that worthie thing, which is committed vntounto vsus, 2. Tim. 1.14. Gryneus.
Doct. 4. That the Sacraments depend not of the worthines of the Minister.
As the Apostle here saith, shall their vnbeleefe make the faith of God without effect? howsoeuer the minister be disposed, the Sacraments want not their force and efficacie: because they depend vponupon the truth of God, which the incredulitie or misbeleefe of man cannot make voide, Martyr.
Doct. 5. There are alwaies some vnbeleeuers and incredulous persons in the Church.
Shall their vnbeleefe, &c. Then it followeth, that as there were some vnbeleeuers euen among the Iewes, so there are still such carnall men and hypocrites in the Church: and yet it ceaseth not to be a Church: we should not therefore be afraid, when we see carnall men, and euil liuers to remaine within the Church: but consider, that such there must be, as the Apostle saith, that they which are approoued may be knowne, 1. Cor. 11.19. Pareus.
Doct. 6. Who shall iudge the world, and how?
v. 6. Els how shall God iudge the world? 1. Here we learne that God is the iudge of the world, and he shall iudge the world by Iesus Christ, Act. 17.31. 2. and this iudgement of God consisteth both in his knowledge, that nothing is hidde from him, Eccles. 12.14. God will bring euerie work vntounto iudgment, and euerie secret thing: and in his power, whereby he now present both directeth, ordereth, and disposeth eueryevery thing, and afterward shal giuegive vntounto euerie one according to his workes. 3. God iudgeth two wayes, 1. by his word reuealed, which teacheth the true faith and worship of God, and discerneth the true faith and doctrine from false: so our Sauiour saith, Ioh. 12.48. the word which I hauehave spoken shall iudge him: This word then ought to be iudge of all controversies: the Church cannot iudge because it is a partie, as when the question is, which is the true, which the false Church, here the Church is a partie, therefore the word, and not the Church must be iudge: as the lawe is the iudge of ciuill controversies: the Church notwithstanding is said to iudge but improperly, when it searcheth out, and pronounceth the sentence of the word. 2. God iudgeth by his deed and worke, both present, in disposing euerie thing to that end, which he thinketh best, and in proposing examples of his iudgements euen in this life, and therefore Dauid saith, Psal. 9.5. thou sittest in the throne, that iudgest right: and by, his iudgement to come, in the finall execution of his sentence vponupon all both good and bad, wherein he shall reward euerie one according to his works, ex Pareo.
Doct. 7. Our doctrine must be grounded vponupon the Scriptures.
v. 10. As it is written: hereupon Origen giueth this good note, non nostras cum docemus, sea spiritus sancti proferamus sententias, let vsus not bring forth our owne but the sentences of the spirit when we teach, &c. the Preacher of the truth must confirme his doctrine by the word of truth: for faith must not be grounded vponupon any mans word: yea the Berrheans searched and examined the sermons of the Apostles by the Scriptures, Act. 17.11. Therefore neither are such preachers to be commended, which are verie rare in citing of Scriptures in their sermons, but they are much more worthie of blame which are more frequent in the citing of prophane testimonies of Philosophers and Poets, and such like, then of the Prophets and Apostles.
Doct. 8. Of the corruption of mans nature.
v. 10. There is none righteous, no not one. 1. It is euident, that mans nature is wholly corrupt, as both the Scripture testifieth and daily experience sheweth. 2. this corruption of nature is a generall deprauation and prauitie of nature, beeing inclined vntounto all euill, and by this prauitie and euilnes, it is made guilty of death. 3. this corruption of mankind is not of God, who created man good, but of man himselfe, through the instigation of the deuill. 4. it is generall and vniuersall, none are exempted from it, there is none righteous, v. 10. all hauehave sinned, v. 13. 5. the knowledge thereof commeth by the lawe, v. 20. 6. It must be knowne, confessed, and acknowledged of all, that euerie mouth may be stopped, v. 19. and God onelyonly may hauehave the glorie. 7. the remedie against this naturall prauitie and corruption is by the Redemption thorough Christ, v. 24. Pareus.
Doct. 9. Of the difference of true and false religion.
v. 19. That euerie mouth may be stopped: This is a true marke and touchstone whereby to discerne true religion from false: for that religion, which onelyonly giueth honour vntounto God, and denieth all power vntounto man, to helpe toward saluation, and so stoppeth mans mouth, and taketh from him all ostentation and vaine glorie, that is the true religion: whereas on the contrarie, that which giueth vntounto man matter of ostentation and reioycing, is to be suspected of falshood, and hypocrisie: such is the doctrine of Poperie, which ascribeth much vntounto mans free will and merits.
Doct. 10. Of true iustification by faith, the manner, propertie, vse, and end thereof.
v. 21. Now is the righteousnesse of God made manifest without the lawe, &c. from this place to the ende of the chapter S. Paul setteth forth the doctrine of iustification. 1. how there is a right and true iustification, which is by faith in Christ, and a false iustification, by the workes of the lawe. 2. from the true iustification are excluded not onelyonly the workes of the ceremoniall lawe, and of freewill, but all workes whatsouer, for the lawe of faith is set against the lawe of workes in generall, v. 27. 3. the first cause efficient of this iustification is the grace of God, the next is redemption purchased by Christ, v. 24. 4. the matter or obiect of iustification are all beleeuers, v. 22. 5. the forme is the imputation and application of Christs righteousnesse, obtained by his obedience and blood. 6. the manner is, through faith in his blood, v. 25. 7. the ende is the declaration of the righteousnesse of God by the forgiuenesse of sinnes, v. 25. 8. the effect thereof is our reconciliation with God, v. 25. 9. it is reuealed in the Gospel, v. 21. 10. and this iustification was not vnknowne vntounto the faithfull vnderunder the lawe, hauing testimonie of the lawe and the Prophets, ver. 21.
Doct. 11. How God hath set forth Christ, and to what ende.
v. 25. Whom God hath set forth to be a reconciliation. 1. God hath set forth Christ to be our propitiator and reconciler, 1. Ioh. 2.2. He is the reconciliation for our sinnes. 2. to be our Redeemer, v. 24. Through the redemption that is in Christ. 3. to be our Mediator, 1. Tim. 2.6. Our Mediator betweene God and man, &c. 4. to be our doctor and teacher, Matth. 23.8. One is your Doctor, to wit, Christ. 5. to be our aduocate and intercessor, 1. Ioh. 2.1. We hauehave an advocate with the Father, Christ Iesus the Iust. 6. to be our defender and deliuerer, Isay. 19.20. He shall send them a Sauiour, and a great man that shall deliuer them. 7. to be our Lawgiuer, Iam. 4.12. There is one Lawgiuer, which is able to saue and destroy. 8. to be a faithfull and true witnesse, Apocal. 3.14. These things saith Amen, the faithfull and true witnesse. 9. to be our iudge, Act. 10.42. It is he that is ordained of God, iudge of the quicke and dead. 10. to be our Sauiour, Philip. 3.20. From whence we looke for our Sauiour euen the Lord Iesus: so Christ is all things vntounto his seruants, reis propitiatore …aptiuis redemptor, &c. a reconciliation to the guiltie, a redeemer to the captiues: a Mediator vntounto them at variance with God, a teacher to the ignorant, a lawgiuer to the dissolute, an intercessor to them accused, a defender to the assaulted, a witnesse to the defamed, a iudge to the oppressed, and to the elect a Sauiour, Gorrhan.
Doct. 12. The same faith both vnderunder the lawe and Gospel, v. 25.
Thomas well obserueth vponupon this place, that seeing the sinnes which were passed and committed vnderunder the lawe were forgiuen by no other way then in Christ, that the righteousnesse of faith was at all times necessarie: as S. Peter saith, Act. 4.12. Among men there is giuen no other name vnderunder heauen, whereby we must be saued: and S. Paul saith, 2. Cor. 14.13. That we hauehave the same spirit of faith.
13. Doct. Of our redemption by Christ, and the manner thereof.
v. 24. Thorough the redemption, that is in Christ, &c. 1. This our redemption consisteth in our deliuerance from the power of Sathan, sinne, and death, and in reconciling of vsus vntounto God. 2. there is a double redemption, the first in the forgiuenes of our sinnes nowe present, the second when we shall be redeemed from corruption and mortalitie in the resurrection. 3. This our redemption, is not metaphorically so called: but it is a verie true redemption: there beeing all things concurring in redemption: the captiues, which are men, the redeemer Christ, the price his blood, and from whom we are redemed, from Sathan, hell, and damnation: see contr. 22. following. 4. They which detaine the captiues are first God as a iust Iudge, whom they had offended: then Sathan as Gods minister, sinne is as the bands, death as the tormentor, hell as the prison, Pareus loc. 5.