Commentary on Romans, Biblical exegesis 1 · Chapter 4 · Section 4
4. Places of doctrine.
Doct. 1. Iustification by workes sheweth pride and vaine-glorie.
v. 2. If Abraham were iustified by workes, he hath wherein to reioyce, or glorie, &c. It is euident then, that for one to stand vponupon the iustice of his workes, it commeth of pride and vaine boasting: it maketh a man to extoll and advance himselfe against the grace of God: but God resisteth the proude, and giueth grace to the humble: the proud Pharisie was not iustified, but the humble Publican: then let proud Pharisies, and vaine-glorious Papists knowe, that as long as they stand vponupon the merit of their workes, they shall neuer be truely iustified: But yet whereas the Apostle addeth, he hath wherein to reioyce, but not with God: we learne that all reioycing in good workes, and in the keeping of a good conscience, is not denyed, we may modestly professe and protest before men, what the grace of God hath wrought in vsus, but we must not glorie therein; as thereby iustified before God, as the Apostle else where saith, 1. Cor. 4.4. I knowe nothing by my selfe, yet am I not thereby iustified, Pareus.
Doct. 2. Of the nature and substance of the Sacraments.
v. 11. Circumcision is called, the seale of the righteousnes of faith, this is not proper and peculiar to circumcision, but it sheweth the vse and end of all sacraments, which is to seale & confirme vntounto vsus the promises of God in Christ: So here are collected all the causes of the Sacraments: 1. the efficient cause and author is God onelyonly, because he onelyonly is able to giuegive efficacie and vertue vntounto the sacraments, as God was the author of circumcision, so of all other the Sacraments both of the old and newe Testament. 2. the materiall cause is the visible and externall signe. 3. the forme is the rite and manner of institution. 4. the ende to seale vntounto vsus the promises of God for remission of our sinnes in Christ, Faius pag. 238.
Doct. 3. Of the baptisme of infants.
From the circumcision of infants in the old Testament, is inferred the baptisme also of infants vnderunder the newe: for there is the same reason of both the Sacraments: and S. Paul doubteth not to call baptisme circumcision, Col. 2.11. And if, circumcision beeing graunted to infants then, baptisme should be denied nowe, this were to make God more equall vntounto the Iewes and their seede, which were the carnall offspring of Abraham, then vntounto beleeuing Christians, which are the spirituall sonnes of Abraham.
If it be obiected, that we knowe not whether infants hauehave rem sacramenti, the thing represented in the Sacrament, neither should we put to the signe: we answear 1. that this were to reason against God, for the same question may be mooued concerning circumcision. 2. no more doth the minister know the minde and intention of all those which communicate, in the Lords Supper. 3. infants are baptized though they hauehave no vnderstanding as yet of the Sacrament, to shewe, that they belong vntounto the couenant of grace, whence their saluation dependeth, and not of the outward signe: and both presently the Church receiueth edifying, when they see infants baptized, and the children themselues are admonished and stirred vp, when they come to yeares of discretion, to learne the true signification, and vse of their baptisme which they receiued in their infancie, Peter Martyr.
Doct. 4. Of the vnitie of the Church, and the communion of Saints.
v. 11. That he should be the father of all them that beleeue: In that Abraham is called the father of all that beleeue, whether of the circumcision, or vncircumcision, hence it is euident, that there is but one Church, and one way of iustification, for all whether circumcised or vncircumcised, vnderunder the Lawe, or the Gospel: and that there is a communion and common fellowship of all beleeuers, as beeing all brethren and children of faithfull Abraham: So the Apostle saith, Ephes. 4.4. There is one bodie, one spirit, &c. one Lord, one faith, one baptisme.
Doct. 5. Faith requisite in those which are made partakers of the Sacraments.
v. 11. The seale of the righteousnesse of faith which he had: Circumcision profited not Abraham without faith: neither can any Sacrament, to them which are of discretion and able to vnderstand and discerne, be of any force without faith: and therefore S. Pauls rule is, 1. Cor. 11.28. That a man should examine himselfe, when he commeth to the Lords table, and to this examination it belongeth, to prooue, whether they be in faith, 2. Cor. 13.5.
Doct. 6. The faithfull are the true owners and heares of the world, the wicked are vsurpers.
v. 13. The promise to be heire of the world, was made to Abraham thorough faith, to them then that beleeue, who are the right seede of faithfull Abraham doe the promises belong, both of this life, and of the next, as the Apostle saith, 1. Tim. 4.8. That godlinesse hauehave both the promise of this life, and of that which is to come: the faithfull then may vse the blessings of this life with a good conscience, as pledges of the life to come: but the wicked are vsurpers, and therefore defile themselues in abusing the things of this life, Gryneus.
Doct. 7. The difference betweene the true God and the false.
v. 17. He beleeued God who quickeneth the dead. Hence are gathered three arguments of the Godhead. 1. his omnipotencie, both in giuing a beeing vntounto things which are not, be calleth the things that are not as though they were, and in restoring vntounto things the beeing which they had. 2. his eternitie, he is the first and the last, both at the first he created all things, and shall in the last day raise them vp to life againe. 3. his omniscience, he can foretell things to come, in calling them, that is, giuing them a beeing, which yet are nothing. These things cannot idols doe, nor any strange gods: by these arguments the Prophet Isa; confoundeth the Idols of the heathens, shewing that they are not like vntounto the true God. Isa. 44.6. I am the first and the last, and without me there is no God: who is like me that shall call and declare it, &c. and what is at hand, and what things are to come, &c.
Doct. 8. Of the nature, condition, and properties of faith.
v. 13. Who aboue hope beleeued vnderunder hope: faith then is a grace and gift of God, whereby we giuegive a firme and sure assent vntounto his promises in Christ, euen aboue and against naturall reason: in faith then these things are considered. 1. the author thereof God, faith of Gods gift, Ephes. 2.8. 2. the obiect or matter of faith in generall is the word of God, but the particular and proper obiect, which is called obiectum adaequatum, is the promise of saluation in Christ. 3. the qualitie and property which maketh the forme of faith, is to be firme and sure without wauering, and to beleeue euen beyond and against the apprehension of naturall reason, Pet. Martyr.