Commentary on Romans, Commentary · Chapter 3
CHAP. 3.
1 WHat is therefore the prerogatiue of the Iewe, or what is the profite of circumciſion?
2 Much eueryevery way, and firſt of all becauſe the oracles of God were committed vntounto them.
ALthough Paule hath notably proued, that bare circumciſion doeth profite the Iewes nothing, yet in as much as hee coulde not denie but there was ſome difference betwene the Gentiles and the Iewes, which was pointed out or ſealed of the Lorde by that Sacrament: and it was an abſurde thing to make that difference, or diuerſitie, voide and of none effect whereof the Lorde was the authour: it remained therefore he ſhoulde vnfolde this obiection alſo. Truely it was apparant, that that was a fooliſhe glory, which the Iewes had therein. Notwithſtanding this doubt yet remained, to what ende circumciſion was inſtituted of the Lord, except it were notably profitable for ſome thing. Therefore by the way of exception or ſubiection, he demaundeth wherein the Iewe excelleth the Gentile. And by another interrogation he addeth the reaſon of the queſtion, when hee ſaith, What profit is there of circumciſion? Ephe. 2.4.For that did diſtinguiſhe the Iewes from the vulgare ſort of men: as Paule calleth the ceremonies the partition wal, which ſeparated the one from the other,
2 Much eueryevery way, that is much altogether, much throughly or vtterly. Here he beginneth to giuegive vntounto the Sacramente his praiſe: yet hee will not graunt vntounto the Iewes that they ſhoulde be proud therefore.In what reſpect the Iewes excelled others. For when he ſaith, they were marked with the ſeale of circumciſion, that they might bee reckoned the ſonnes of God: he doth not acknowledge them to hauehave excelled others by any merie of theirs, or dignitie of their owne, but by the benefites of God. If the men therefore be conſidered, hee ſheweth they are like vntounto others: but if the benefites of god be conſidered, he declareth, that therein they hauehave, whereby they excell other people.
Firſt, becauſe the Oracles of God, were committed vntounto them, Many thinke it to bee the figure Anapodotum: Anapodotum is a fault in ſpeaking or writing when that followeth not whiche might anſwere that went before as heere is firſt, and there followeth not ſecond.becauſe he propoundeth more then he expoundeth afterwarde. Yet this word firſt, ſeemeth vntounto me not to be a note of order, but ſimplie to ſignifie, ſpecially, or chiefly, in this ſenſe, if there had been no more but this: that they had the oracles of God committed vntounto them: it ought to be ſufficient vntounto their dignitie. And it is worthie the noting, that the profite of circumciſion is not placed in the bare ſigne, but is to be eſteemed by the word: Here verily Paule demaundeth what the Sacrament did profite the Iewes. He anſwereth, becauſe God committed vntounto them the treaſure of his celeſtiall wiſedome: Whereupon it followeth, that the worde being taken away, there remaineth no more prerogatiue. By oracles he meaneth the couenant which firſt was reuealed to Abraham and his poſteritie, afterwarde was confirmed, and interpreted by the lawe and the prophetes. And the oracles of God were committed vntounto them, that they might conſerue them with them, ſo long as it pleaſed the Lord to conteine his glory amongeſt them: afterward, in the time of diſpenſation, they ſhoulde publiſh them throughout the whole worlde:To what end the oracles of God were committed to the Iewes. Firſt, they were keepers of ye oracles of god: Secōdly, they were ſtewardes or diſpoſers. And if this benefite bee ſo greatly to be eſteemed, whiles the Lorde doth vouchſafe to make any people partaker of his worde: wee can neuer ſufficiently deteſt our ingratitude, which receiue the ſame ſo negligently, careleſly, that I ſay not contumeliouſly.
3 What if ſome were incredulous? ſhall their incredulitie make the faith of God void?
4 Let it not bee ſo: but let God bee true and eueryevery man a lyer: as it is written, that thou mayeſt bee iuſtified in thy ſayinges, and ouercome when thou art iudged.
3 For what if ſome, &c. As before, whiles hee reſpected the Iewes, glorying in the bare ſigne yt hee did not graunt vntounto them ſo much as a ſparke of glory: ſo nowe whiles hee conſidereth the nature of the ſigne, hee teſtifieth that the vertue therof is not aboliſhed, no not through their vanitie. Becauſe therfore hee ſeemed aboue to import, that if there were any grace in the ſigne of circumciſion, it were all periſhed through the vnthankefulnes of the Iewes.
Nowe againe, by the way of exception or ſubiection, hee demaundeth what is to be thought thereof. And here is a kinde of ſilence or concealing: becauſe hee expreſſeth leſſe then hee woulde hauehave to bee vnderſtood: for he might truely hauehave ſaide, yt a great part of the people had caſt from thē the couenant of the Lorde: but becauſe yt had beene marueilous bitter in the eares of the Iewes, that hee might mittigate the roughneſſe thereof, hee only nameth ſome. Shall their incredulitie, &c. Catargein, properly is to make voide, and of none effect: which ſignification is moſte apt for this preſent ſentence. For Paule entreateth not onelyonly whether the incredulitie of men can let the veritie of God, that it ſhoulde not remaine firme and ſtable in it ſelfe: but whether it can hinder the effect and accompliſhemente thereof amongeſt men. The meaning therefore is, ſeeing the moſt of the Iewes were couenant breakers, whether through their vnfaithfulneſſe the couenant of God be ſo abrogated, that it ſhoulde ſhewe foorth no fruite amongeſt them? hee anſwereth, that it cannot come to paſſe through the prauitie of men, that the veritie or truth of God ſhoulde not hauehave his conſtancie.
Therefore howeſoeuer the greateſt part hath broken the couenant, and troade it vnderunder foote, yet notwithſtanding it reteineth his efficacie,There were alway ſome amōg the people of the Iewes in whom the couenant of God was effectual. and exerciſeth his force: though not in eueryevery one, yet at the leaſte in the ſame nation. And efficacie, or force is this, that the grace and bleſſing of the Lorde might bee of ſtrengthe amongeſt them vntounto eternall ſaluation.
And that cannot bee but where the promiſe is receiued by faith, for ſo the mutuall couenaunt is confirmed on both ſides. Therefore hee ſignifieth, that there were alway ſome in that nation who abyding in the faith of the promiſe, did not fall from that prerogatiue.
But let God be true. Howſoeuer others thinke, I take it to be an argument from the neceſſary ſequele of the contrarye, whereby Paule diſſolueth the former obiection For if theſe two ſtande together, (yea doe neceſſarily agree) that God is true, and man a lyar: it followeth, that the truth of God is not letted through the lye of men. For except hee did nowe oppoſe one of theſe principles againſt the other, in vayne, and to no purpoſe is hee ſtraightwayes ſo ſerious in refuting this inconuenience, namely, how God may be righteous, if he ſet foorth his righteouſneſſe by our vnrighteouſneſſe. Wherefore the meaning is playne, that the faith of God is ſo farre from being deſtroyed or ouerthrowen by the vnfaithfulneſſe and default of men, that it appeareth more cleere or excellent. He calleth God true, How God is true.not onelyonly becauſe he is readye to ſtande faithfully vntounto his promiſes, but alſo becauſe whatſoeuer he ſaith in worde he fulfilleth the ſame indeede, for he ſo ſpeaketh that his commaundement is ſtraight brought into acte. On the contrary, manne is called a Lyar, not onelyonly becauſe hee oftentimes breaketh his promiſe but becauſe by nature hee coueteth leaſing,How man is a lyar. and fleeth the trueth. The former member is a ſpeciall Maxime of Chriſtian Phyloſophie. The later is taken out of the Pſalmes, where Dauid confeſſeth,Pſal. 116.11. there neyther commeth anye certainetye from manne, neyther is there anye in him.
This place is notable, and conteyneth verye neceſſarye conſolation: for ſuche is the peruerſitie of menne in refuſing or contemning the worde of GOD, that the certainty thereof ſhoulde often come into queſtiō, except it came to our remembrance that the trueth of God dependeth not vppon mans veritye. But howe agreeth this with that was ſayde immediatelye before, namelye, that the faith of men whiche may receyue the promiſe,Obiection. is required that the promiſe of GOD might bee effectuall? For fayth is contrarye vntounto lyinge. It ſeemeth to bee an harde queſtion, yet it is eaſily reſolued: to witte, that the Lorde by the lyes of men, (whiche otherwiſe are hynderaunces vntounto his trueth) will yet fynde vntounto him ſelfe a waye where there is no waye, that hee may ouercome,Anſweare. by correcting in his elect that incredulitie is graffed in our nature, and by ſubiecting into his obedience ſuche as doe ſeeme to bee vnruly. Finally nowe the diſputation is of the corruption of nature, and nor of the grace of God, which is the remedy of the ſaid corruption. That thou mighteſt be iuſtified. The meaning is, it is ſo farre off that the truth of God ſhould be deſtroyed by our lie and vnfaithfulneſſe,Pſal. 51.…. that thereby it is made more apparant and manifeſt, As Dauid teſtifieth ſaying, that therefore becauſe hee was a ſinner, God was alwaye a iuſt, and righteous iudge, what ſoeuer he decreed againſt him: and that he ſhoulde ouercome all the reproches of the wicked, which would murmure againſt his righteouſneſſe.By ſayings are meant iudgementes. By the ſayinges of God. Dauid vnderſtandeth iudgementes which he bringeth foorth againſt vsus. For whereas they commonly expound it of the promiſes, that is too muche wreſted. Therefore this particle that, is not only finall, neither noteth a conſequence farre fetched, but is of as much value as an illation, Inferring or bringing in, to this ſence: I hauehave ſinned againſt thee, therefore thou maiſt by right puniſh me. And that Paul hath alleadged the place of Dauid in his proper and naturall ſence the obiection added a little after doth proue, how ſhall the righteouſneſſe of God abyde perfect, if our iniquity ſette it foorth? For in vayne (as I hauehave partly ſhewed a little before) and out of ſeaſon ſhould Paule ſtay the readers vponupon this doubt, except Dauid did vnderſtand that God by his wonderfull prouidence doeth get prayſe vntounto his righteouſneſſe,Though the iniquities of men by their owne nature ſerue to the diſhonour of God & ſubuerſion of his truth: Yet by his wonderfull prouidence he getteth vntounto himſelfe glorie thence, and therby eſtabliſheth his trueth. euen out of the iniquities of men. The ſecond member after the Hebrew is thus, and thou in iudging pure, which ſpeech importeth nothing elſe, then that God is woorthy of prayſe in all his iudgements, howſoeuer the wicked exclayme, and odiouſly goe about by their complayninges to ouerwhelme his glory. But Paule followed the Greeke tranſlation which ſerued better for the preſent purpoſe. For we know the Apoſtles in recyting the wordes of the Scripture to be more franke, free, or bold: becauſe they counted it ſufficient if they applyed them vntounto the matter. Wherefore they ſtoode not ſo muche vppon the wordes. VntoUnto the preſente place therefore this ſhalbe the application, if all the ſinnes of mortall men muſt ſerue to the ſetting forth of the glorie of the Lord: & he is ſpecially glorified by his truth: it followeth that the vanitie of men ſerueth rather to the eſtabliſhing, then ſubuerting of his truth: And albeit this worde Crinesthai may bee taken as well actiuely as paſſiuely: yet I doubt not but the Grecians hauehave tranſlated it paſſiuelye beſides the meaning of the Prophet.
5 Now if our vnrighteouſneſſe commend the righteouſneſſe of God, what ſhall wee ſay? is God vnrighteous, whiche addeth wrath (I ſpeake as a man,)
6 Let it not bee ſo. For nowe ſhall GOD iudge the worlde?
7 For if the veritie of God hath more aboūded through my lye vntounto his glory, why am I yet condemned as a ſinner?
8 And not rather (as wee are blamed, and as ſome affirme that wee ſay) let vsus doe euill that good may come? whoſe damnation is iuſt.
5 Now if our vnrighteouſneſſe. Although this is a digreſſion from the principall cauſe: yet was it neceſſarie the Apoſtle ſhoulde adde it:This obiection is anſwered in the latter end of the 6. verie. leaſt hee ſhoulde ſeeme to hauehave giuen vntounto the wicked that occaſion of ſpeaking euill, which he knew to be voluntarilye ſought for of them. For ſeeing they were readie to take eueryevery occaſion that might make to the diffamation of the Goſpell, they had in the teſtimonie of Dauid, whiche they might catche to the framing of their falſe detraction. If God ſeeke nothing els at the handes of men then to be glorified of them: Wherefore doth hee puniſhe them when they offend, ſeeing by their offence they glorifie him? Vndoubtedly hee is angrie without cauſe, if hee take occaſion at that to bee angry whereby hee is glorified. Neither is it to bee doubted but this ſurmiſed accuſation was vulgare, and very common,Paule ſpeaketh not here his owne perſuaſion, but taketh on him the perſon of the wicked. as ſhall ſtraightwayes bee ſaide againe. Therefore Paule might not paſſe it ouer obſcurely. And leaſt any ſhoulde thinke hee ſpeaketh heere according to the perſwaſion or cenſure of his owne minde, he… firſt ſheweth howe he taketh on him the perſon of the wicked. And withal hee nippeth or ſharply reproueth mans reaſon, whoſe propertie he noteth to bee, alwayes to chat and prate againſt the wiſedome of God. For he ſaith not, I ſpeake as the wicked, but I ſpeake as a man. And it is certainely ſo, ſeeing all the myſteries of God are ſtrange or abſurde vntounto the fleſhe: it is ſo bolde, that it doubteth not to riſe vp againſt thē and which of them it cannot conceiue, thoſe it wantonly purſueth. Whereby wee are admoniſhed, if we will become capable of the miſteries of God, firſt of all we muſt labour that our owne ſenſe or ſenſuall iudgement beeing laide aparte, wee may yeelde and giuegive our ſelues wholy ouer into the obedience of the worde. This woorde, wrath, which is vſed for iudgement, here hath reſpect vntounto the puniſhment: as if he had ſaide, is god vnrighteous in puniſhing iniquities, which ſet forth his righteouſneſſe?
6 Let it not bee ſo. In ſtaunching this blaſphemie, hee aunſwereth not directly vntounto the obiection: But firſte beginneth at the abhorring thereof, leaſt Chriſtian religion ſhoulde ſeeme to bring ſo great abſurdities with it. And that is ſome what more, then if hee had ſimply refuted it. For hee giueth to vnderſtande thereby that this wicked ſaying is worthie to be abhorred and not to bee hearde. Straightwayes hee addeth, but (as they call it) an indirect refutation: for hee doeth not abſolutely take away the obloquie, but only anſwereth, that that is abſurd which is obiected.
Furthermore, he taketh an argument from the office of God, whereby he proueth that to be impoſſible, God ſhall iudge this worlde, Therefore he cannot bee vniuſt, which argument is not taken (as a man woulde ſay) from the bare power of God: But from his actuall power, which ſhineth in the whole courſe and order of his workes: as if it were ſaide thus, the office of God is to iudge the world: that is, by his righteouſneſſe to compoſe and bring into good order, whatſoeuer is diſordered in the ſame. Therefore hee can doe nothing vniuſtly: and he ſeemeth to allude vntounto the place of Moſes,Gen. 18.25. where, whiles Abraham prayeth God that hee woulde not vtterly deſtroy Sodome, it is not meete (quoth he) that thou which ſhalt iudge the earth, ſhouldeſt deſtroy the iuſte with the vniuſt. Neither is that thy part, neither can it bee ſaide of thee.Iob. 34.17. In Iob there is the like ſaying, ſhall he that hateth iudgement gouerne? For in that there are often founde wicked Iudges amongeſt men, that is either becauſe they vſe their authoritie againſt lawe and right, or els becauſe they are vnaduiſedly lifte vp thither, or els becauſe they degenerate from themſelues. In God there is no ſuch matter. Seeing therefore, hee is a Iudge by nature, hee muſt needes bee iuſt, becauſe he cannot denie himſelfe. Paule therefore reaſoneth from that is impoſſible, prouing GOD (to whome it is proper, or rather eſſentiall to gouerne the world righteouſly) to be wrongfully charged with vnrighteouſneſſe. And although this doctrine of Paule bee extended vntounto the generall regiment of God, yet I denie not but it hath ſpeciall reſpecte vntounto the laſte iudgement: becauſe then at the length ſhall the ſounde renewing of the right order appeare. If thou doeſt deſire a directe refutation,Apply this aunfwere vntounto the o…ectiō in the beginning of the 5. verſe whereby ſuche blaſphemous ſpeeches may bee quenched, vnderſtande it thus, that this commeth not to paſſe throughe the nature of vnrighteouſneſſe, that the righteouſneſſe of GOD ſhoulde appeare the more thereby: But our wickedneſſe is ſo ouercome of the goodneſſe of God, that it is rather conuerted into another ende, then it doth tende vntounto.
7 For if the truth of God by my lie, &c. I doubt not but this obiectiō alſo is pronounced in the perſon of the wicked. For it is an expoſition of that went before: and ſhoulde hauehave beene ioyned, but that the Apoſtle beeing mooued with the heynouſneſſe, or vncomelineſſe of the thing, did breake of his ſpeech in the middeſt. The meaning is, if by our lye the trueth of GOD bee made more cleare, and after a ſorte eſtabliſhed, whence alſo more glory redoundeth vntounto him: it is not meete that hee ſhoulde bee puniſhed for a ſinner, who is the miniſter of the glory of God.
8 And not rather as, &c. This a defectiue ſpeeche, wherein there muſt ſomewhat bee vnderſtoode: it ſhall bee perfect if thou doeſt reſolue it thus, and why is it not rather ſaide, (as wee are blamed) that euill muſt be done that good may come? The Apoſtle verily vouchſafeth not to anſwere this vngodly cauillation: which neuertheleſſe it ſhall be lawful by good reaſon to repreſſe. For thus much only it pretendeth, if God be glorified by our iniquitie▪ and nothing better beſeemeth a man to doe in his life:Obiection. then to procure the glory of God: then to his glory wee muſte ſinne.Anſwere. But this may eaſilye bee anſwered, that euill by it ſelfe can bringe foorth nothing but euill.
Whereas therefore the glorye of God is made cleare by our ſinne, that is not the worke of man, but of God: who as a wonderfull workeman, knoweth to ſubdue our wickedneſſe and to conueigh it to another ende, that beſides that ende it is appointed vntounto of vsus, hee conuerteth it to increaſe his glory. GOD hath preſcribed vntounto vsus a manner howe hee will bee glorified of vsus: namely, pietie, which conſiſteth in the obedience of his worde. Hee that paſſeth theſe boundes doeth not goe about to honour God but rather to diſhonour him. In that it falleth out otherwiſe, that is to bee aſcribed vntounto the prouidence of God, and not vntounto the wickedneſſe of man, which letteth nothing but the Maieſtie of God may bee vtterly ouerthrowne, much leſſe letteth it that the ſame ſhoulde not bee violated. As wee are blamed: Seeing Paule intreated ſo reuerently of the ſecrete iudgements of God, it is marueilous that the enemies fel to ſuche waywardneſſe,Let the ſeruāts of God deale as circumſpectly as may be in the myſteries of god yet will the wicked ſpeake euill. to calumniate him: but there was neuer yet ſo great religion and ſobrietie in the ſeruants of GOD, whiche coulde bridle impure, and poyſonable tongues. It is not therefore a newe example, that the aduerſaries at this daye doe charge vsus with falſe accuſations, and make our doctrine odious (whiche both wee our ſelues knowe, and all, both angels and faithfull men witneſſe with vsus, that it is the pure Goſpell of Chriſte.) Nothing can bee imagined more monſtrous, then that wee reade heere to hauehave beene laide to the charge of Paule: and all to the ende his preaching might be made odious or contemptible to the ignorant. Let vsus therefore beare it, that the wicked by malicious detractions doe depraue the truth which wee preach, and let vsus not therefore ceaſe to defende the ſimple confeſſion thereof: ſeeing it hath in it ſelfe ſufficient vertue to ouercome and vanquiſh their lyes. Neuertheleſſe, by the example of the Apoſtle, let vsus as muche as in vsus lyeth, reſiſte theyr malicious ſubtilities, leaſte vngracious and naughtie Wretches ſhoulde freely blaſpheme the Creator. VVhoſe iudgement is iuſte. ſome take this actiuelie, onelye that Paul ſhould agree vntounto them, that yt was abſurd which they obiected, leaſt the doctrine of the Goſpell ſhoulde bee thoughte to bee ioyned with ſuch ſtrange and abſurd thinges. But I like better of the Paſſiue ſignification. For it were not meet ſimply to agree vntounto ſo great lewdneſſe, which meriteth rather to bee ſharply reproued, which thing Paule ſeemeth vntounto mee to doe. Their peruerſitie therfore is two wayes dānable. Firſt, in yt this impietie coulde come into their minde euen vntounto the conſenting thereto: Secondly, that in ſlaundering the Goſpell, they durſt take their malicious detraction hence.
9 What then? are wee more excellent? no, in no wiſe: for wee hauehave alredy alleadged or promiſed to proue that all, both Iewes and gentiles are vnderunder ſinne.
9 What then? From his digreſſion he returneth vntounto his purpoſe. For leaſt the Iewes perhaps ſhould take it, that they were ſpoiled of their right, when he reckoned theſe title of dignitie, whereby they aduanced themſelues aboue the Gentiles: now at the length he vnfoldeth the queſtion, whether they excel the gentiles or no in any thing. And albeit this anſwere in ſhewe may ſeeme to be much contrary to the former (becauſe he now taketh from them all preheminence to whom he gaue much before) yet there is no variance. For thoſe priuileges whereby hee confeſſed them to excell, conſiſted out of themſelues, in the goodnes of god & not in their own merit. And here he demandeth after their dignitie, whether they could glory of any thing in them ſelues. Therefore theſe two anſweres agree ſo,Whatſoeuer preeminence was in the Iewe, it was of the goodnes of God towards them and not of their own dignitie. that this proceedeth out of the other. For when he extolled their prerogatiues including them in the only benefites of God, he declared them to hauehave nothing of their owne, whereupon that which hee now anſwereth, might foorthwith bee inferred. For if their principal preheminence hee, that the Oracles of God were committed to them, and they hauehave it not by their merite, there is nothing therfore left vntounto them, whereby they might bee proude in the ſighte of God. And note the ſacred workemanſhip or cunning, that when hee gaue vntounto them excellencie or preheminence he ſpake in the thirde perſon. Now when hee will take all from them, hee putteth himſelfe in the number that hee might auoid offence. For wee hauehave alreadie alleadged or promiſed to prooue. The Greeke verbe Atiaſtai, whiche Paule vſeth here, is a woorde apperteining to iudgemente: therefore it hath pleaſed vsus to tranſlate it, Wee hauehave alleadged, determined, or purpoſed to proue. For the accuſor in his action is ſaide to alleadge the crime whiche hee is readie to proue by other teſtimonies and proofes. And the Apoſtle had cited all mankinde generally before the tribunall ſeate of God: that hee might include all vnderunder the ſame condemnation. And in vaine is it for any man to obiect, that the Apoſtle doth not only accuſe here, but rather proue: for no accuſation is true but that, which is grounded vponupon firme and ſure proofs: as Cicero in a certaine place diſtinguiſheth betweene an accuſation and a reproch. Moreouer, to bee vnderunder ſinne,What it is to be vnderunder ſinne. is as muche as to be condemned for ſinners iuſtly before God, or to bee holden vnderunder the curſe which is due vntounto ſinne. For as righteouſneſſe bringeth with it abſolution, ſo condemnation followeth ſinne.
10 As it is written, that there is none righteous, no not one.
11 There is none that vnderſtandeth: there is none that ſeeketh God.
12 They hauehave all gone out of the way: they hauehave beene made altogether vnprofitable: there is none that doeth good no not one.
13 Their throate is an open ſepulchre: they hauehave vſed their tongues to deceite: the poyſon of Aſpes is vnderunder their lippes.
14 Whoſe mouth is full of curſing and bitterneſſe.
15 Their feete are ſwift to ſhed blood.
16 Contrition and calamitie are in their wayes.
17 And the way of peace hauehave they not knowen.
18 There is no feare of God before their eyes.
10. As it is written, Hetherto hee hath vſed reaſons to conuince men of their iniquitie. Nowe hee beginneth to argue from authoritie: which is the ſureſt kinde of proofe with Chriſtians, ſo that the authoritie bee giuen vntounto the onelyonly God.The dutie of Eccleſiaſtical perſons. And heere let Eccleſiaſticall perſons learne what is their office. For if Paul here affirme no doctrine which hee alſo confirmeth not by certaine teſtimonie of Scripture: much leſſe is this thing to be attempted of them, whoſe whole charge is this, to preache that Goſpell which they hauehave receiued by the handes of Paule and others. There is none righteous. Seeing the Apoſtle alleadgeth rather the ſenſe then the wordes abſolutely, before he would deſcende vntounto the particulers, he ſeemeth firſt to hauehave put down in generall, what is the ſumme of thoſe things which are noted by the Prophet to bee in man: namely,Pſal. 14.…. that none is iuſt, and afterward to reckon vp particularly the fruits of this vnrighteouſneſſe. And the firſt is, that there is none that vnderſtandeth. And this fooliſhneſſe is ſtraightwayes reproued, becauſe they ſeeke not God. Pſal. 53.3. All knowledge without the knowledge of god is vaine.For vaine is that man in whome the knowledge of God is not, what knowledge ſoeuer hee hauehave beſides. Yea, the ſciences and faculties themſelues, which in them ſelues are good, yet are made but vaine in vsus, if they want this foundation.
It followeth, There is none that doth good: whereby is meant that they hauehave put off all ſenſe of humanitie. For as the beſt bonde of mutuall coniunction amongſt vsus, conſiſteth in the knowledge of God (becauſe as he is father vntounto all, he doth notably reconcile vsus: and out of him there is nothing but meere diſſipation) ſo for the moſt part inhumanitie followeth the ignorance of him, whiles eueryevery man, other men being contemned, loueth and ſeeketh himſelfe. Contrariwiſe it is added, their throate is an open ſepulchre: Pſal. 5.10. Outragious crueltie deſcribed.that is to ſay, a goulfe to deſtroy men. And it is more then if he had ſaid, deuourers, or eaters of men. Becauſe it is a note of outragious crueltie, that the throate of man ſhoulde bee ſuche a goulfe, that it ſhoulde ſerue to the ſwallowing, and ſupping vppe of whole men. Heereunto apperteiueth that alſo is ſaide, Their tongues are deceitfull, Pſal. 140.4.and lippes ſmeered with poyſon. It followeth, their mouth is full of curſing and bitterneſſe. Pſal. 10.7Which vice is contrarie to the former: but the meaning is, they are eueryevery way full of miſchiefe, for if they ſpeake faire, they deceiue, and vnderunder fayre ſpeeches they proferre poyſon: But if they broach that they hauehave in their minde, thence commeth bitterneſſe & curſing. It is a notable kinde of ſpeech, which is added out of Eſay, Contrition and calamitie are in their wayes. Eſay 59.7.For it is a ſinguler demonſtration, or deſcription of barbarous crueltie, whiche whereſoeuer it goe or come, by deſtroying all things, it cauſeth ſolitarineſſe and deſolation: after which ſorte Plinie deſcribeth Domitian.
It followeth, and the way of peace they hauehave not knowen: becauſe they are ſo accuſtomed with robberies, violences, iniuries,Where the feare of God is wanting, no good can bee preſent. ſecuritie & crueltie, that they knowe not to doe any thing louingly, and courteouſly. Laſtly, in the concluſion that is repeated again vnderunder another worde, which we ſpeake of at the firſt: namely, that out of the contempt of GOD commeth all wickedneſſe. For ſeeing the feare of GOD is the fountaine of wiſedome, when we are once departed from that, there abideth nothing right or ſincere.
Finally, as it is a bridle to reſtraine our naughtineſſe: ſo if it be wanting, wee are looſed vntounto all kinde of licentious wickedneſſe.The alleadged places particularly examined. Pſalm. 14.1 And leaſt any ſhould thinke theſe teſtimonies were vnfu…y wreſted: let vsus conſider eueryevery one of them according to the circumſtances of the places whence they are taken. Dauid ſaith, there was ſo great peruerſitie or naughtineſſe of nature in men, that God hauing beholden them all in order, hee could not finde one iuſte. It followeth therefore that this miſchief went ouer all mankinde, ſeeing nothing is hid from the ſight of God. He ſpeaketh verily in the ende of the Pſalme of the redemption of Iſraell: But ſtraightwayes we ſhall ſhewe in what manner holy men, and how farrefoorth they are exempted from this condition. In the other Pſalmes hee complaineth of the wickedneſſe of his enemies, where vnderunder himſelfe and his, hee portraieth a certaine type of the kingdome of Chriſt: wherefore vnderunder his aduerſaries all thoſe are repreſented vntounto vsus which being eſtraunged from Chriſt, are not lead by his ſpirit. Eſay doth expreſly note Iſrael: Therfore his accuſatiō doth ye more agree vntounto ye gētiles. What then? There is no queſtiō, but ye nature of mē is deſcribed vnderunder theſe termes: that thereby wee might ſee, what man is, being left vntounto him ſelfe: in as much as Scripture teſtifieth all to bee ſuch, which are not regenerate by the grace of God.How the godly are exempted from the commō condition of mē
The condition of holy men were nothing better, but that the ſame prauitie or naughtineſſe is corrected in them. Yet to the ende they myght remember, howe they differ nothing from others by nature: in the reliques of their fleſhe (wherewith they are ſtill compaſſed) they feele the ſeedes of thoſe thinges, which woulde continually bring foorth fruite in them except mortification did let them: which they ought to aſcribe vntounto the merciemercy of the Lorde, and not vntounto their nature. And finally, whereas all the faultes are heere reckoned, doe not appeare in eueryevery one, this letteth not but they may rightly and truely bee contayned or compacted vnderunder the nature of man, as we hauehave already noted.Chap. 1.26.
19 We knowe that whatſoeuer the Lawe ſaith, it ſaith it to them which are vnderunder the Lawe, that eueryevery mouth might be ſtopped and all the worlde bee culpable before God.
20 Therefore by the workes of the Lawe ſhall no fleſh be iuſtified in his ſight: for by the lawe, commeth the knowledge of ſinne.
19 Wee knowe. Hauing left the Gentiles hee doeth preciſely applie thoſe ſpeeches vntounto the Iewes: in ſubduing of whom there was much more a doe: becauſe they being no leſſe voyde of righteouſneſſe then the Gentiles, did couer themſelues with the cloake of the couenant of God, as though this were ſufficient holineſſe for them, that they were diſtinguiſhed from the reſidue of the worlde, by the election of God. And truely hee bringeth foorth thoſe euaſions, which he knewe well the Iewes had at hande. For whatſoeuer was ſpoken ſiniſterly in the Lawe againſt all mankinde, they were wont to returne it vponupon the Gentiles: as though they were exempted from the common ſort. And ſurely ſo they were, but that they fell from their degree. Therefore leaſt ſome falſe imagination of their owne priuate worthyneſſe ſhoulde hinder them, and … they ſhoulde reſtrayne thoſe thinges vntounto the Gentiles … whiche doe no leſſe appertayne vntounto themſelues: Paule heer… preuenteth that, and by an argument taken from the ende of the Scripture, hee ſheweth that they are not only in the ſame conditiō with the common ſort of men, but that that iudgment is peculiarly denounced of them. And hereby wee ſee the diligence of the Apoſtle in refelling obiections.Paul applieth the former teſtimonies of ſcripture againſt the Iewes. For to whome is the lawe giuen, or to whoſe inſtruction ought it to ſerue if not to the Iewes? In that therefore it maketh mention of others, that it doeth (as it were) by the way, or (as they ſay) lightly: but to his owne ſchollers it doeth principally apply his doctrine. In the lawe. Hee ſaith the Iewes are thoſe to whom the Lawe was appointed: whereby it followeth that it doeth properly appertaine vntounto them: and vnderunder the lawe hee vnderſtandeth alſo the Prophetes: and ſo comprehendeth the whole olde Teſtament.
That eueryevery mouth might be ſtopped. That is, that all euaſion, and power of excuſing might bee taken away.Howe mans mouth is ſaid to ſtopped. It is a Metaphore taken from iudgementes, where hee that is guiltie, if hee hauehave any thing that may ſerue iuſtly to his defence, aſketh leaue to ſpeake that hee might cleare him ſelfe of thoſe thinges are laide againſt him: but if his owne conſcience condemne him, hee holdeth his peace, and ſaying nothing expecteth his condemnation, being euen nowe by his ſilence condemned. The ſame ſence hath that ſaying of Iob:Iob. 39.37. I will lay my hande vponupon my mouth. For hee ſayeth, although hee wanted not ſome kinde of excuſe, yet not going about to iuſtifie him ſelfe, hee woulde yeelde vntounto the ſentence of God. The next clauſe conteyneth an expoſition. For his mouth is ſtopped who is ſo holden wrapped in iudgement, that hee can no way eſcape: otherwiſe to be ſilent before the face of God, is to be afraide of his maieſtie, and as it were aſtoniſhed with his brightneſſe, to become euen ſpeechles.
20 Becauſe by the workes of the lawe. It is a great queſtion, yea euen amongſt the learned, what workes bee called the workes of the lawe, whiles ſome extende them vntounto the obſeruation of the whole lawe, other ſome reſtrayne them vntounto the ceremonies onelyonly. The annexing of this worde lawe, did mooue Chriſoſtome, Origen, and Hierome to bee of the firſt opinion, for in that addition they thought there was… peculier aduiſement that the ſpeeche ſhoulde not bee vnderſtoode of all woorkes generally. But this doubt is eaſily looſed. For ſeeing woorkes are ſo farre foorth iuſt in the ſight of the Lorde, as wee doe ſtudie by them to giuegive vntounto him woorſhippe and obedience: to the ende hee might more preciſely take from all woorkes the force, vertue, or ſtrength of iuſtification, hee hath named thoſe woorkes whiche ſpecially myght iuſtifie, if there were any that coulde iuſtifie.Workes of the law are named by a kind of excellencie, as who ſhould ſay, if they iuſtifie not then no workes iuſtifie. For it is the lawe that hath the promiſes, without the which our woorkes are of no valewe before God. Thou ſeeſt therefore the cauſe why Paule expreſſed the workes of the lawe: Namely, becauſe by the law there is a rewarde appointed vntounto woorkes. Neyther were the very Scholemen ignoraunt hereof: amongſt whome it is an olde and common ſaying, that workes are not meritorious in reſpect of any internall or reall worthineſſe, but for the couenant. And although they are deceiued, for that they ſee not our woorkes alwayes to bee defiled with vices, which doe take from them merite: yet that principle is true, namely, that the rewarde of workes dependeth vponupon the voluntary promiſe of the lawe.
Therefore Paul wiſely and very well doeth not diſpute of bare woorkes: but preciſely and namely hee alleageth the keeping of the lawe, of the which properly the queſtion was. As for thoſe thinges which are brought in of other learned men for the defence of that ſentence, they are weaker then were meete.
By the naming of circumciſion, they thinke an example to bee propounded, which prooueth that it appertaineth vntounto the ceremonies onelyonly. But wee hauehave alreadie declared why Paule hath named circumciſion. For neither doe any other ſwell with the confidence of workes then hypocrites. And wee know howe they glorye onelyonly in eternall ſhewes. Secondely, circumciſion in their iudgement was a certayne entraunce vntounto the righteouſneſſe of the lawe: therefore it ſeemed alſo to bee a woorke of great dignitie. And whereas they fight out of the Epiſtle to the Galathians: where, when Paule handleth the ſame cauſe, yet hee directeth his ſtile vntounto ceremonies onelyonly: that alſo is not firme inough to obtaine that they woulde. Sure it is, Paul had to doe with ſuch as did inſence the people with a falſe beleeue or confidence of ceremonies. That he might remoue or take this away hee doeth not conteine him ſelfe within the compaſſe of ceremonies, neither diſputeth hee ſpecially of what valewe they are: but he comprehendeth the whole lawe, as may appeare by the places whiche are all of them deriued from that fountaine.Paul ſpeaketh here of workes without exception. Suche alſo was the ſtate of that diſputation which was holden at Hieruſalem amongſt the diſciples. And it is not without cauſe we laboure to prooue Paul in this place without exception to ſpeake of the whole lawe. For the verye ſtile and maner of diſputation which hee hath hither to followed and doeth ſtill proſecute, doeth ſufficiently fauour vsus: and many places doe not ſuffer vsus to thinke otherwiſe. It is therefore a ſentence notable amongſt the chiefeſt, that no man ſhall bee iuſtified by the keeping of the lawe. Hee hath ſhewed the reaſon before, and repeateth it againe ſtraightwayes: becauſe all men together being conuicted of tranſgreſſion, are reprooued of vnrighteouſneſſe by the lawe.Fleſh without ſome ſpeciall reſtraint ſignifieth man. Theſe two are contrary one to the other (as wee ſhall ſee more at large in the proceſſe) to bee thought righteous by workes, and to be guiltie of tranſgreſſion. This worde fleſhe without any ſpeciall conſideration betokeneth men: but that it ſeemeth after a ſort to pretende a more generall ſignification. After which maner more is expreſſed when one ſayth all mortall men, or all mortall creatures, then if hee ſhoulde name all men, as you may ſee with or at Gellius. For by the Lawe. Hee reaſoneth from the contrarie, that we hauehave not righteouſneſſe by the Lawe, becauſe it conuinceth vsus of ſinne and damnation: ſeeing life and death proceede not foorth of the ſame fountaine. And whereas he reaſoneth from the contrary effect of the lawe, that wee can not be iuſtified by it: wee muſte vnderſtande, his argument proceedeth or holdeth not, except wee keepe this as an inſeparable,Though the law be the rule of righteouſnes, yet it profiteth nothing, by reaſon of our corrupcion. & perpetuall accident, that the lawe reuealing to man his ſinne, taketh from him the hope of ſaluation that way. The Lawe truely by it ſelfe, becauſe it inſtructeth vntounto righteouſneſſe, is the way to ſaluation: but our prauitie and corruption letteth that this way it profiteth nothing.
Nowe this muſt needes bee added in the ſeconde place, whoſoeuer, is founde to bee a ſinner, hee is ſpoyled of righteouſneſſe. For it is friuelous to faigne with Sophiſters an halfe righteouſneſſe, that workes ſhoulde partly iuſtifie: But nothing is gotten on this behalfe, for the corruption of man.
21 But nowe is the righteouſneſſe of God, made manifeſt without the lawe, hauing witnes of the lawe and the prophetes.
22 To witte, the righteouſneſſe of GOD, by the faith of Ieſus Chriſte, vntounto all, and vponupon all, that doe beeleeue.
21 But nowe is the righteouſneſſe &c. It is doubted in what ſence hee calleth that the righteouſneſſe of God whiche wee obteine by fayth: whither therefore, becauſe it onelyonly conſiſteth or ſtandeth in the ſight of GOD: or for that the Lorde doeth giuegive the ſame vntounto vsus of his merciemercy. Becauſe both interpretations agree well: wee will contende on neither part.What righteouſnes is called the righteouſnes of God, and howe the ſame is reueiled with out the lawe: id eſt workes. He ſaith therfore that that righteouſnes, which God both communicateth vntounto man, and alſo embraceth only and acknowledgeth for righteouſneſſe, is reueiled without the lawe, that is, without the ayde, helpe, or ſupportation of the lawe: ſo that by the lawe is meant woorkes. For it may not bee referred vntounto doctrine, which ſtraightwayes hee citeth for the witneſſe of free righteouſneſſe by faith. Where as ſome reſtraine it vntounto ceremonies, ſhortly after I ſhall ſhewe that to bee vayne and colde. It remayneth therefore that we knowe the merite of workes to be excluded. Where alſo wee ſee howe hee mixeth not woorkes with the merciemercy of God: But all opinion of workes being remooued and aboliſhed, he eſtabliſheth the onelyonly merciemercy of God. Neither am I ignorant that Auguſtine doth expounde it otherwiſe: for he taketh the righteouſnes of God for the grace of regeneration: and hee confeſſeth this grace to bee free, becauſe the Lorde reneweth vsus, being vnworthie, with his ſpirite. And from this hee excludeth the workes of the lawe, that is, whereby men goe about, without renouation, of them ſelues in deſerue God. And I knowe well inough, that certaine newe beholders and vewers of matters doe arrogantly pronounce this doctrine, as though it were at this day reueiled vntounto them. But it ſhall appeare plainely by the text howe the Apoſtle without exception comprehendeth all woorkes,All workes excluded from iuſtification, yea euen thoſe god worketh in vsus. yea thoſe which the Lorde woorketh in his. For ſurely Abraham was regenerate, and was led by the ſpirite of God, at ſuch tyme as hee denieth him to bee iuſtified by workes. Therefore he excludeth from the iuſtification of man, not onelyonly thoſe workes which are morrally good (as commonly they terme them) and which are done by the inſtinct of nature, but alſo what woorkes ſo euer the faithfull can hauehave.
Secondly, if that bee the definition of the righteouſneſſe of faith, bleſſed are they whoſe iniquities are forgiuen: the queſtion is not of this or that kinde of woorkes: but the merite of workes being done away, onelyonly remiſſion of ſinnes is put downe for the cauſe of righteouſneſſe. They thinke theſe two agree well, man to bee iuſtified by faith by the grace of Chriſt: and yet notwithſtanding to bee iuſtified by woorkes which doe proceede from ſpirtuall regeneration: becauſe both God doeth freely renewe, and by faith wee receiue his gift. But Paule taketh a farre other principle: namely, that the conſciences of men are neuer quiet, till they leane or reſte vppon the onelyonly merciemercy of God.…. Cor. 5.19. Therefore in another place after he hath taught, GOD to hauehave been in Chriſt, that hee might iuſtifie men, hee doeth alſo ſhewe the maner: ſaying, in not imputing to them their ſinnes.Gal. 3.12. Likewiſe to the Gallathians hee therefore maketh the lawe contrary to faith, in reſpect of the effect of iuſtifiing, becauſe the lawe promiſeth life to thoſe do that it commaundeth. But the lawe commaundeth not an externall ſhewe of woorkes onelyonly, but the ſyncere louelove of God. Therefore it followeth no merite of workes can bee admitted in the righteouſneſſe of faith. Whereby appeareth it is but a friuelous cauill that wee are iuſtified in Chriſt, becauſe wee are renewed by the ſpirite as wee are the members of Chriſt: that wee are iuſtified by faith, becauſe by faith wee are graffed into the bodie of Chriſt: that wee are iuſtified freely, becauſe GOD doeth finde nothing in vsus but ſinne.
For therefore are wee iuſtified in Chriſte, becauſe out of our ſelues: therefore by faith, becauſe wee muſt needes depende vponupon his merciemercy and free promiſes: therefore freely, beecauſe GOD doeth reconcile vsus vntounto him ſelfe by buriyng our ſinnes.Righteouſnes by the remiſſion of ſinnes is not to be tied to the beginning of righteouſnes. Neither can that bee tyed vntounto the beginning of righteouſneſſe as they dreame. For that definition, Bleſſed are they whoſe iniquities are forgiuen, had place in Dauid, when hee had long exerciſed him ſelfe in the woorſhippe of GOD: and Abraham thirtie yeeres after hee was called, although hee were a ſinguler example of holineſſe, yet had hee no woorkes wherein to glorye with GOD: and therefore it is imputed vntounto him for righteouſneſſe that hee beleeued the promiſe. And when Paule ſayeth GOD iuſtifieth men by not imputing their ſinnes, hee reciteth that Sermon which ought dayly to bee rehearſed in the Church.
And that part of the conſcience which is troubled in reſpect of woorkes, is not of the continuaunce of one day, but ought to laſte the whole life: whereby it followeth,No beginning proceeding, or perfection of righteouſnes but in Chriſt onelyonly. wee are not otherwiſe iuſtified, euen vntill the day of death: but becauſe wee hauehave reſpecte vntounto Chriſte onelyonly, in whome GOD hath adopted vsus, and nowe holdeth vsus acceptable. Heereby alſo their cauill is refelled, who charge vsus of falſehood, beecauſe wee affirme it to bee had out of the Scripture, that wee are iuſtified by faith onelyonly, when as the particle excluſiue is no where extant in Scripture. But if iuſtification bee both without the lawe, and without vsus: why ſhall it not bee imputed vntounto merciemercy onelyonly? if it bee of merciemercy onelyonly? then of fayth onelyonly.
This particle nowe may ſimply bee taken aduerſatiuely, that it bee not referred vntounto tyme: as wee often ſay nowe for but yet. If you had rather referre it vntounto time (whiche I doe willingly admitte, leaſte hee ſhoulde ſeeme to ſeeke any euaſion) yet notwithſtanding the onelyonly abrogation of ceremonies ſhall not bee vnderſtoode: becauſe the purpoſe of the Apoſtle, is onelyonly by compariſon to illuſtrate the grace, wherein wee excell the fathers. Therefore the ſence ſhall be, after Chriſt was exhibited in the fleſhe, the righteouſneſſe of faith was reueiled by the preaching of the Goſpell. Whereby yet it followeth not that it lay hidde before the comming of Chriſt.A twofold manifeſtation of the grace of God. For a twofolde manifeſtation is heere to bee conſidered: the former, is of the olde Teſtament, which conſiſted in the woord and ſacramentes: the ſeconde of the newe Teſtament, which beſides the ceremonies and promiſes conteineth the fulneſſe or filling vp in Chriſt: whereinto alſo is added a more abſolute cleareneſſe by the Goſpell. hauing witneſſe. He addeth this, leaſt in the diſpenſation of free righteouſneſſe, the Goſpell ſhoulde ſeeme to bee contrary to the lawe. Therefore as hee denied the righteouſneſſe of faith to ſtande in neede of the helpe of the lawe:The law giueth teſtimonie vntounto the righteouſnes of faith. ſo nowe hee affirmeth it to bee confirmed by the teſtimonie of the Lawe. And if the lawe beare witneſſe vntounto free righteouſneſſe: it is apparaunt the lawe was not giuen therefore, that it might teache men to get vntounto them ſelues righteouſneſſe by woorkes. Then they peruert the lawe, who wreſt it vntounto that ende. Moreouer, if thou doeſt deſire the proofe of this ſentence, proſecute in order the ſumme of Moſes doctrine, and thou ſhalt finde, howe man at the beginning being caſt from the kingdome of God, had no other reſtitution then in the Euangelicall promiſes touching the bleſſed ſeede, wherein the breaking of the Serpentes head is forſpoken: And wherein a bleſſing is promiſed or denounced to all nations. In the commaundementes thou ſhalt finde the demonſtration of thine iniquitie: by the ſacrifices and oblations thou ſhalt learne howe the ſatiſfaction and purgation thereof is in Chriſt onelyonly. If you come vntounto the Prophetes, in them you ſhall finde moſt plentifull promiſes of free grace: Concerning which matter ſee our inſtitutions. I ſay the righteouſneſſe of God. What maner of righteouſneſſe the righteouſnes of faith is.In fewe wordes hee declareth what maner of righteouſneſſe this is, namely, that it reſteth or abideth in Chriſt, and is apprehended by fayth. Although whiles hee inferreth agayne the name of God, he ſeemeth to make God the authour and not onelyonly an approuer of that righteouſneſſe of the which he entreateth: as though hee ſhoulde ſay it commeth from him onelyonly, or it hath his originall from heauen, and is made manifeſt to vsus in Chriſt. Therefore when we reaſon of this righteouſnes, we muſt proceede this way. Firſt, the cauſe of our righteouſnes muſt not be referred vntounto the iudgement of menne, but vntounto the tribunall of God, where no righteouſneſſe is accounted of, but the perfect and abſolute obedience of the lawe: which thing may eaſily appeare by the promiſes and threatninges. And if that no man can be founde, that hath attayned vntounto ſuche exact holines: it followeth all are voyde of righteouſneſſe in them ſelues. Then muſt Chriſt needes helpe: who as he is onelyonly iuſt,Righteouſnes is a real vertue in Chriſt, and apprehended of vsus by faith. Gods mercy ye efficient cauſe, Chriſt the material cauſe, and faith the inſtrumental cauſe of our righteouſnes. ſo by tranſferring his righteouſneſſe vntounto vsus he maketh vsus righteous. Nowe thou ſeeſt how the righteouſneſſe of fayth, is the righteouſneſſe of Chriſt. That we may therefore bee iuſtified, the efficient cauſe is the mercy of God: Chriſt is the matter or materiall cauſe: the worde and fayth is the inſtrument or inſtrumentall cauſe. Wherefore, fayth is ſayd to iuſtifie: becauſe it is the inſtrument to receyue Chriſt, in whom righteouſnes is communicated vntounto vsus. After that we are made partakers of Chriſt, not onelyonly we our ſelues are iuſt, but our woorkes are reputed iuſte before God: namely becauſe whatſoeuer imperfection is in them it is aboliſhed or taken away by the blood of Chriſt. The promiſes which are conditionall, by the ſame grace alſo are fulfilled vntounto vsus, in as much as God doeth rewarde our works as perfect, becauſe the deffect or imperfectiō of them is couered thorow free pardon.
To all, and vponupon all. For amplification ſake hee hath repeated the ſame thing by diuers formes of ſpeaking: to the end he might the rather expreſſe that we hauehave hearde, namely, that both ſole faith is required here, & that the faithfull are not diſſtinguiſhed by temporall or externall notes: ſo it mattereth not whether they be Gentiles or Iewes.
23 For there is no difference. All hauehave ſinned, and are depriued of the glorie of God.
24 And are iuſtified freely by his grace, through the redemption is in Chriſt Ieſus.
25 Whom God hath ſet foorth to be a reconciliation through faith in his blood, to declare his righteouſnes, by the forgiuenes of the ſinnes that are paſſed through the patience of God.
26 To ſhewe at this time his righteouſneſſe: that he might be iuſt, and a iuſtifier of him whiche is of the faith of Ieſus.
23 For there is no difference. Hee inioyneth vntounto all without exception the neceſſitye of ſeeking righteouſneſſe in Chriſte: as if he ſhoulde ſaye, there is no other way to obteyne righteouſneſſe by, neither are ſome iuſtified this way, and other ſome that way, But all together by faith, becauſe all are ſinners: and therefore they hauehave not whereon to glorie with God. And he taketh it for a thing graunted, that when menne are come vntounto the tribunall of God, whoſoeuer is guiltye of ſinne in his owne conſcience, hee lyeth confounded, and ſo ouerthrowen vnderunder his owne ignominie: that no ſinner can abyde the face of God, as we ſee in the example of Adam. Agayne he fighteth with an argument taken from the contrarye: where wee muſt marke what followeth. Becauſe all menne are ſinners, Paule inferreth, that they want or are depriued of the prayſe of righteouſneſſe.All glory of righteouſnes taken from men, becauſe they are ſinners. Therefore according to his doctrine there is no righteouſneſſe but that is perfect and abſolute. For if there were any halfe righteouſneſſe, then ſhoulde not he is a ſinner be altogether ſpoyled of all glorye. Whereby that fable of righteouſneſſe in parte (as they call it) is ſufficiently refelled. For if it were true, that wee are partly iuſtified by woorkes, and partly by the grace of God: This argument of Paule ſhoulde be of no force,Where ſinne is there is no righteouſnes, vntil Chriſt hauehave taken away the curſe. Gal. 3.10. namely, that all are therfore depriued of the glory of God, becauſe they are ſinners. It is therefore out of all controuerſie, there is no righteouſneſſe there, where ſinne is, till Chriſt hauehave put away the curſe. And that is it, is ſayde to the Galathians: As many as are vnderunder the lawe, are ſubiect to the curſe: but we are deliuered from this by the benefite of Chriſt. By the glorie of God, he vnderſtandeth that glory which hath place before God,Ioh. 12.43. as it is ſaid with Iohn, they hauehave loued more the glory of men, then the glorye of God. And ſo he calleth vsus from the delight of humane iudgement vntounto the celeſtiall iudgement ſeate.
And are iuſtified freely. The Participle after the manner of the Grecians is put in ſteede of the verbe. The meaning is, becauſe there remayneth nothing els vntounto men in themſelues, but that they beeyng ſmitten thorow by the iuſte iudgement of God ſhoulde periſhe: therefore they are iuſtified freelye by his merciemercy. For Chriſt helpeth this miſery, and doeth communicate himſelfe to the faithfull, that in him onelyonly they maye finde all thinges whiche are wanting vntounto them. As it falleth out, there is no place in all the Scripture more notable to ſet foorth the power of this righteouſneſſe.The efficient materiall, formall, and finall cauſe of our iuſtification. For it ſheweth the mercy of God to be the efficient cauſe: Chriſt with his blood to be the matter or materiall cauſe: Faith conceyued by the woorde, to be the formall or inſtrumentall cauſe: Laſtly, the glory both of the iuſtice & goodnes of God to be the final cauſe. Concerning the efficient cauſe, hee ſayeth wee are iuſtified freely, and that verely by his grace. Therefore by this he ſheweth howe all is of God and nothing of our ſelues. It might hauehave beene ſufficient to hauehave oppoſed grace vntounto merites: but leaſt wee ſhoulde imagine an halfe righteouſneſſe, hauing added a repetition hee doeth more clearelye ſhewe foorth his mynde: and hath aſcribed the true effect of righteouſneſſe to the onelye mercy of God, which righteouſneſſe the Sophiſters rent in peeces and mayme, leaſt they ſhould be conſtrayned to confeſſe their owne pouerty.
By the redemption. The matter of our righteouſneſſe or iuſtification is, that Chriſte by his obedyence hath ſatiſfied the iudgement of the Father, and by taking our perſon vppon him, hath deliuered vsus from the tyrannye of death, wherewith we were holden captiue. For by the ſatiſfaction of that ſacrifice which he offered, our guiltines is taken away. Wherby alſo the imagination of thoſe is notably refelled,Righteouſnes is not a quality in vsus. which will hauehave righteouſneſſe to be a quality in vsus. For if we be therfore reputed righteous before God, becauſe we are bought or redeemed by a price: then ſurely wee borowe that elſe where, which is not in our ſelues. And ſtraight wayes Paule declareth of what power this redemption is, and whereunto it ſerueth, namely, that we might be reconciled to God. For he calleth Chriſt the propitiation or rather (which liketh vsus better, that we might allude vntounto the olde figure) the propitiatory. And what els ſignifieth that, but that we are iuſte, ſo farre foorth as Chriſte reconcileth the father to vsus? But now it behoueth to conſider the words.
Whom God foreappoynted. &c. Becauſe the Greeke worde Protithenai, ſometime ſignifieth to determine or appoynt afore, ſometime to bring foorth into light: if the firſt ſignification be taken, Paule referreth it vntounto the free mercy of God, that Chriſt was foreordayned a mediatour, whiche ſhould reconcile the father to vsus by the ſacrifice of his death. And this is an excellent commendation of grace, that God did willingly of him ſelfe ſeeke out a meane, whereby he might take away our curſe. And certaynly this place ſeemeth to agree with that of Iohn: God ſo loued the world that he gaue his onelyonly begotten ſonne. Howbeit if we imbrace the other ſence, the ſame reaſon ſhall ſtād: that God in his tyme made him manifeſt, whom he had decreed with himſelfe to be the mediatour. In the worde propitiatory I think there is an alluſion (as I ſaid) vntounto ye old propiciatory. For he teacheth how yt is exhibited in Chriſt indeede, which was figured there. Yet becauſe the other opinion cannot be diſproued, if any had rather vnderſtand it more ſimply, I will leaue it to their election. The meaning of Paule in this place may ſurely be gathered out of his wordes,Without Chriſt God is alway angry with vsus. namely, that God without Chriſt is alway angry with vsus: and that we are reconciled by him, whiles by his righteouſneſſe we are accepted. For God doth not deteſt in vsus his owne workemanſhip: but our vncleanneſſe, which hath extinguiſhed ye light of his image: which vncleannes when the waſhing or rinſing of Chriſt hath done away, he loueth and imbraceth vsus as his owne pure workmanſhip. A Propitiatory or reconciliation through his blood. So I had rather worde for worde to keepe that Paule hath:When the blood of Chriſt is only named, the other partes of our redemption be not excluded but vnderſtood by the figure Synecdoche, which is when by a parte the whole is vnderſtood. for verily he ſeemeth vntounto me by a continuall ſtile without interruption to ſay, God is reconciled vntounto vsus, ſo ſoone as we hauehave our confidence repoſed in the blood of Chriſt: becauſe through faith we come into the poſſeſſion of his benefite. Whiles he nameth blood only, he excludeth not the other partes of our redemption: But rather vnderunder a parte hee comprehendeth the whole ſumme: And named the blood, wherein we hauehave our waſhing. So by the figure Synecdoche the whole cleanſing is noted. For whereas he ſaid of late that God was pleaſed with vsus in Chriſt, nowe hee addeth, that the ſame is brought to paſſe by fayth: and alſo what our faith ought chiefly reſpect in Chriſt. For the forgiueneſſe of ſinnes. The prepoſition cauſall is as much in value, as if he had ſaide, for forgiueneſſe ſake, or to this ende that he might doe away ſinnes. And this definition or expoſition doth confirme agayne that which I hauehave nowe already ſundrie tymes warned, namely, that men are not iuſtified becauſe they are ſuche indeede, but by imputation. OnelyOnly he vſeth he vſeth diuers woordes that he might more euidently declare, there is no merite of ours in this righteouſneſſe. For if we obteyne it by the remiſſion of ſinnes, we gather, it is out of our ſelues. Secondly, if the remiſſion of ſinnes bee of the meere liberalitye of God, all merite falleth to the grounde. Yet heere aryſeth a queſtion, why he reſtrayneth pardon or forgiueneſſe to the ſinnes are paſſed. Although this place be diuerſly expounded: It ſeemeth probable to me, that Paule had regarde vntounto the cleanſinges or waſhinges of the lawe. Whiche were onelye teſtimonies of the ſatiſfaction to come. For they coulde not pleaſe God. There is the like place to the Hebrewes,Heb. 9.15. that through Chriſte came the redemption of ſinnes that were in the former Teſtament. And yet thou mayſt not vnderſtande it, that no tranſgreſſions but thoſe of the former tyme are done awaye by the death of Chriſte. Whiche dotage or folly, ſome certayne mad men hauehave drawen from this place being vndecently wreſted.There neuer was, is, nor ſhal be, any other ſatiſfaction for ſinne then the blood of Chriſt. For Paule onelyonly ſheweth, that vntill the death of Chriſt there was no price to pleaſe God, and that the ſame was not accompliſhed or fulfilled by the figures of the lawe: Wherefore the veritye vntill the fulneſſe of time, was in ſuſpence. Moreouer, the ſame reaſon is of thoſe ſinnes doe daily make vsus guyltye: for there is one onelyonly ſatiſfaction for all. Some, that they might auoyde that inconuenience, hauehave ſayde the former ſinnes were forgiuen, leaſt a liberty of ſinning afterward ſhould ſeeme to be graunted. And true it is, there is no remiſſion giuen but to ſinnes committed. Not that the fruite of redemption doth fall away or periſh, if afterwarde we ſinne, as Nouatus with his ſect did dreame:Chriſtes death not onelyonly auayleable for ſins paſt, but alſo if hereafter we fal. but becauſe this is the diſpenſation of the Goſpell, to ſet before him is about to ſinne, the iudgement and wrath of GOD, and before him hath ſinned, merciemercy. Howe … that is the pro… ſence which I brought.
Whereas he addeth, this remiſſion to hauehave byn in patience or long ſufferance. They ſimply vnderſtand it for meeknes, myldnes or gentlenes which ſtayed the iudgement of God, neither ſuffered it to burſt foorth to our deſtruction, vntill at the length he receiued vsus into fauour. But rather it ſeemeth to be a ſecret Preoccupation or preuenting of an obiection. Leaſt any ſhoulde obiect, that it was long ere this mercy appeared, Paule ſheweth it was an argument of patience.
26 To ſhewe &c. The repetition of this member is not without an Emphaſis or force, which repetition Paule did purpoſely ſeeke after, becauſe it was very neceſſary: ſeeyng man is perſwaded vntounto nothing more hardly, then that hee diſabling him ſelfe in all thinges, ſhould acknowledge them to be receiued of God:How the righteouſnes of God, which was at al tymes, & had effect in al ages is ſaid to be reuealed at this time. although this new demonſtration be mentioned of purpoſe, that the Iewes might open their eyes to beholde. At this time, he referreth that vntounto the day or time when Chriſt was exhibited, which hath been at all times. And not vnworthily, for ye which in olde time was knowen obſcurely vnderunder ſhadowes. God hath manifeſted openly in his ſonne. So the comming of Chriſt was the time of his good pleaſure, and the day of ſaluation. God verily in all ages gaue ſome teſtimony of his righteouſnes: But when the ſonne of righteouſneſſe ſhyned, it appeared farre more bright. The comparing therefore of the olde and new Teſtamēt is to be noted: becauſe then at the laſt was the righteouſneſſe of God manifeſtly reuealed, when Chriſt was exhibited. That he might be iuſt. It is a definition of that righteouſnes, which hee ſaid was then reuealed when Chriſt was giuen: as in the firſte Chapter he taught to be declared in the Goſpel. And he affirmeth it to conſiſt of two members.The righteouſnes of God, reuealed in the Goſpel conteyneth two branches. One, that he is abſolutely righteous in himſelfe, another that he communicateth the ſinne vntounto men. The firſt is, that God is iuſt, not as one amongeſt many, but as one who onelyonly conteyneth in himſelfe all the fulneſſe of righteouſneſſe. For otherwiſe perfect and true prayſe, ſuch as is due vntounto him canne not be giuen vntounto him, then whiles he onelyonly obteyneth the name and honour of iuſt, all mankynd beyng condemned of vnrighteouſnes. He ſetteth ye ſecōd mēber in the communication of righteouſnes, namely, whiles God doth not keepe his riches hid vp in himſelfe, but powreth them out vponupon men. Therefore ye righteouſnes of God appeareth in vsus, ſo farre foorth, as he iuſtifieth vsus by the faith of Chriſt. For in vayne were Chriſt giuen vntounto righteouſnes, except there followed a fruitiō of him by faith. Wherby it foloweth that al men were vniuſt & damned in themſelues, til a remedy was offered from heauen.
27 Where then is the glorying? It is excluded. By what law? Of workes? Nay. But by the law of faith.
28 VVee determine therefore, that a man is iuſtified by faith without the workes of the lawe.
27 VVhere then is the glorying? After that the Apoſtle hath ſufficiently by firme reaſons beaten men downe from the confidence of workes, he nowe taunteth their vanity. This exclamation or acclamation to the thing alreadye declared and proued was neceſſary: for in this cauſe it did not ſuffice to teache except by greater vehemency of the holy Ghoſt, he ſhould lighten and thunder againſt our pride to ouerthrow it. And vndoubtedly he ſaith that glorying is excluded, becauſe wee can bring nothing of our owne, which is worthy to be approued, or commended of God. If merite be the matter of glorying, whether you terme it de congruo, which is, apt, fitte, or conuenient, That is called merite de congruo when a man of his own good motiō proceeding naturally from him, meriteth the firſte grace, which they call grace preuenting: Merite de condigno, when man being holpen by the firſte grace, doth make himſelfe worthy of eternall life.or whether you call it, de condigno, that is, worthie, whereby man recō cileth God vntounto himſelf: here thou ſeeſt they are both ouerthrowen. For here he ſpeaketh of no diminiſhing, or moderating: but Paule verily leaueth no droppe of merite. Moreouer, if the glorying of workes be ſo taken away by faith, ye faith cannot purely be preached, but in giuing all vntounto the merciemercy of God, man muſt needes bee ſpoyled of all prayſe: it followeth then, that wee are not holpen by any woorkes to the obteyning of righteouſneſſe. Of woorkes? How doth the Apoſtle here deny our merits to be excluded by the lawe, ſeeyng before he proued our damnation out of the lawe? For if the lawe make vsus ſubiecte to death, what glorie ſhall wee gette out of it? Or rather doeth it not couer vsus, beeyng depriued of all glorye, with ſhame or reproche? But then hee ſhewed, howe our ſinne is layd open by the detection of the Lawe, becauſe wee are all fallen from the obſeruation of it. And heere hee meaneth, if righteouſneſſe were in the lawe of woorkes, our glorying were not excluded: but becauſe it is of fayth onelyonly, therefore we cann… chalenge nothinge to our ſelues: for fayth receyueth all from God, it bringeth nothing but a humble confeſſion of neede or want. And the Antitheſis or contrarietye of fayth and woorkes is to bee noted: wherein without addition woorkes are put vniuerſally. Therefore, he neyther intreateth of ceremonies onelye, nor yet of the externall ſhew of woorkes: but comprehendeth all the merites of woorkes which can be imagined. The name Lawe is giuen vntounto fayth improperly: but yet this darkeneth not the ſence of the Apoſtle. For his meaning is, that when wee are once come vntounto the rule of faith, then all the glorie of woorkes is ouerthrowen: as if hee ſhoulde ſaye, the righteouſneſſe of woorkes veryly is commended in the lawe, but faith hath a lawe of his owne, which leaueth no righteouſneſſe in workes whatſoeuer they be.
28 We hauehave determined therefore. Now he gathereth the principall propoſition, as though it were now out of all controuerſie, adding alſo an explication. For iuſtification by faith is made very cleere, whiles woorkes are excluded by name. Therefore our aduerſaries at this day labour nothing more, then that faith might be intangled with the merite of workes. They confeſſe a man is iuſtified by faith: but not by ſole faith. Yea in verie deede they place the power of iuſtification in charity, howſoeuer in wordes they giuegive it vntounto fayth. But Paule in this place doeth make iuſtification ſo free, that he maketh it euident howe in no ſort it can ſtand with any merite of workes. I hauehave ſhewed before why he nameth the workes of the lawe: and alſo I hauehave declared thoſe to be ridiculous whiche reſtrayne it vntounto ceremonies. Their imagination alſo is childiſh which take the works of the lawe for externall or literal workes, which are done without the ſpirite of Chriſt But rather the Epitheton is as much of value as if he had called them meritorious:How S. Iames ſaith a man is not iuſtified by faith onelyonly. becauſe he hath regard vntounto the roward promiſed in the law. Whereas Iames ſayeth a man is not iuſtified by faith onelyonly, but by works: it is nothing cō trary to the former ſentence. The reconciliation depēdeth chiefly vponupon the ſtate of that argument of the which Iames intreateth in that place. For in that place the queſtion is not howe menne get vntounto them righteouſneſſe before God: but how they approue themſelues to be iuſt. For hee refuteth Hypocrites who glorie vainely in the title of faith. It is therefore a groſſe fallacie: not to obſerue how the word iuſtifie or iuſtifying, is otherwiſe taken with Iames then with Paule: as they intreate of diuers things. And alſo the word faith moſt certainly appeareth to be equiuocal id eſt of ambiguous and doubtfull ſignification. This twofolde ambiguity or doubtfulneſſe ought is hauehave byn noted It may be gathered out of the text, that Iames would nothing els, then yt a man is not made, or approued iuſt by a dead faith, excepte hee confirme his righteouſneſſe by woorkes. Of which matter ſee our inſtitutions.
29 Is God the God of the Iewes only? and not of the Gentiles alſo? Yea euen of the Gentiles alſo.
30 Seing there is but one God, who ſhall iuſtifie the circumciſion by faith and the vncircumciſion by faith.
29 Is God the God of the &c. The ſecond propoſition ſheweth, how that righteouſneſſe doth no more appertayne vntounto the Iewes, then vntounto the Gentiles. And it was very neceſſary yt ſhould be vrged to the end place might be made for the kingdom of Chriſt through the whole world. He doeth not therefore aſke ſimply or preciſely whither God bee the maker of the Gentiles, which was knowen to be out of all controuerſie: but whether he would ſhew himſelfe a Sauiour to them alſo or no. For after he hath matched all mankynde together, and hath brought them all vnderunder the ſame condition: if there be any difference amongſt them, it is of God and not of themſelues,The righteouſnes of God in Chriſt is not tyed to one nation. which hauehave all things like or equall amongſt them. So that if it be true, God woulde hauehave all the people of the earth to be partakers of his mercy thē ſaluation, and righteouſnes which is neceſſary to ſaluation is extended vntounto all. Wherefore …nder the name of God heere is an inſinuation of that mutuall relation, which often commeth to our ſight in Scripture:Iere. 30.22. I wilbe your God & you ſhalbe my people. For, yt God for a time did chooſe vntounto himſelf a peculiar people, yt taketh not away the beginning of nature, namely, that all mē were made according to the image of God, & brought vp in this world vntounto the hope of bleſſed eternity.
30 Who iuſtifieth. When hee ſaith ſome are iuſtified by faith, other ſome of faith, he ſeemeth to be delighted with the variety of ſpeech in declaring the ſame matter, that he might by the way gyrde the folly of the Iewes, who imagine a difference betweene them and the Gentiles:In the cauſe of iuſtification there is no difference between the Iewes and Gentiles. when as in the cauſe of iuſtification there is no difference at al. For if men be made partakers of this grace by faith onelyonly: and there is one faith in them both: it is childiſhneſſe to make a variance or diuerſitie, where there is ſo great a likelineſſe. Therefore I ſuppoſe an irriſion to bee in theſe wordes, as though he ſhoulde ſaye, if any will hauehave a difference of the Gentile from the Iewe, let him take this, that the Gentile obteyneth righteouſneſſe by fayth, and the Iewe of faith. Vnleſſe perhaps you had rather diſtinguiſh thus, the Iewes are iuſtified of faith, becauſe they are borne ye heyres of grace, whiles the right of adoption was giuen ouer to them of their fathers: & the Gentiles by faith, becauſe the couenaunt came vntounto them in another ſort.
31 Doe we therefore make the law voyde by faith? God forbid: but we eſtabliſh the lawe.
31 Doe we therefore &c. As ſoone as the law is oppoſed vntounto faith, the fleſhe ſtraight wayes therby catcheth ſome ſuſpition of repugnancie, as though one were contrary to the other. And eſpecially this falſe imagination taketh place in thoſe who beyng indued with a prepoſterous knowledge of the law, and hauing left the promiſes, ſeeke nothing els in it, then the righteouſneſſe of works. And for this cauſe not only Paule, but alſo the Lorde himſelfe was euill ſpoken of amongeſt the Iewes: as though by his whole preaching he laboured the abrogation of the law. Whence proceeded that proteſtation: I came not to deſtroy the law,Mat. 5.17. but to fulfill it. And this ſuſpition appertayned aſwell vntounto that part of the law concerneth manners, as that concerneth ceremonies. For becauſe the Goſpel maketh the ceremonies of Moſes to ceaſe, it is thought to tend vntounto ye ſubuerſion of the miniſtery of Moſes.
Moreouer, becauſe the Goſpell taketh away all righteouſnes of woorkes, it is thought to be contrary to ſo many teſtimonyes of the law, where the Lorde affirmeth, that he hath preſcribed in the lawe the way of righteouſneſſe and ſaluation. Wherefore I neyther vnderſtand this excuſe of Paule,The whole law eſtabliſhed and fulfilled in Chriſt, and not made voyde. of that ceremonies only, neyther of the morall preceptes onelyonly: but in generall of the whole lawe. For the morall lawe is truely confirmed and eſtabliſhed by fayth in Chriſt: ſeeing it was giuen to this ende, that hauing taught man his iniquity, it might leade him vntounto Chriſt: without whom the law it ſelfe is not performed, and in vayne it preacheth what is meete to be done: neither came …e any thing, but ſtirre vp the luſt or concupiſcence more, to the end at ye length it might bring vponupon man a greater damnation. But when we are once come vntounto Chriſt, firſt, there is found in him the exact righteouſnes of the law, which is alſo ours by imputation, Secondly, ſanctification, wherby our hearts are …amed to the obſeruatiō of the law, namely that obſeruation, which though it be imperfect, yet aymeth to the marke. The like reaſon is of ceremonies, which verily ceaſe and vaniſh by the comming of Chriſt: but in ſo doing they are truely confirmed. For if they be eſteemed by thē ſelues, they are vayne ſhadowes and ſhewes eaſily done away: & then they are found to hauehave ſome firmeneſſe when they reſpect… better end. Herein therefore is their chiefeſt confirmation, whē … is taught, that they hauehave obteyned their verity in Chriſt. Let vsus therfore remember alſo to preach the Goſpel ſo, that by our manner of teaching the law may be eſtabliſhed: but yet propped vp… with no other ſtay, then faith in Chriſt.