Commentary on Romans, Commentary · Chapter 4
CHAP. 4.
1 VVHat ſhall wee ſaye then, that our father Abraham hath found concerning the fleſh.
2 For if Abraham were iuſtified by works, he hath wherin to reioyce, but not with God.
3 For what ſaith the Scripture? Abraham beleeued God, and it was counted to him for righteouſneſſe.
Why the example of Abraham … be… common rule.WHat ſhall we ſay then. This is a confirmation taken from an example, which is ſtrōg enough, becauſe all things are like as wel in ye matter as in the perſon. For both he is the father of the faithfull, to whom all ought to be conformed: and alſo there is but one, not many wayes for all men to obteyne righteouſneſſſe by. In many other thinges an example ſhould not ſerue to make a common rule: but becauſe in the perſon of Abraham there was propoſed a mirrour or patterne of righteouſneſſe which appertayneth to the whole church: …orthe …herefore doth Paule apply that vntounto the whole body of the Churche, which was written of him onelyonly. And alſo hereby he reſtrayneth the Iewes, to whom nothing was more plauſible to glory of, thē to boaſt themſelues to be the ſonnes of Abraham. They neuer durſt aſcribe vntounto themſelues more ſanctitie or holineſſe then vntounto the holy Patriarche. Now ſeeyng it is apparant he was iuſtified freely, his poſterity which do arrogate …nto themſelues their owne proper righteouſnes out of the law, muſt hee…es for ſhame holde their peace. According to the fleſh. Becauſe in the text of Paule ye verbe Eurckenai id eſt hath found is put betweene this particle & the name father. After this manner, what ſhal wee ſay Abraham our father hath found according to ye fleſh? Some interpreters thinke here to be demanded, what Abraham hath gotten according to the fleſh. Which expoſition if it be liked, thē this ſaying according to the fleſh, ſhalbe as much as naturally, or of himſelfe. Neuertheleſſe, it is like that it is ioyned vntounto this … father in ſteed of an Epithe. For beſides that we are woo…te to be more moued with domeſticall examples: the dignity of pe…egrie wherein the Iewes glorified too muche is preciſely noted agayne. Many thinke it to bee added by the way of contempt: in which ſence in another place they are called the carnall ſonnes of Abraham, which are not ſpirituall nor at all lawfull: I verily ſuppoſe it was expreſſed for the Iewes ſake onelye: becauſe it was more excellente to bee the ſonnes of Abraham by nature and diſcent of fleſhe, ſo that they were faithfull alſo, then to hauehave beene by adoption onelye.The bond of naturall coniunctiō ſhould moue vsus the rather to imbrace the truth. Hee graunteth therefore vntounto the Iewes a nearer bonde of coniunction, but yet to this ende onelye, that he might the rather moue them, that they ſhould not depart from the example of their father.
2 For if Abraham. It is an Epicheirema. That is, an imperfect argument, whiche ought to bee gathered into this forme, if Abraham bee iuſtified by woorkes, hee may glory of his merite: But he hath not wherein to glorye with God:A Sillogiſme. therfore he is not iuſtified by woorkes. So that member, but not with God, is the minor propoſition of the Sillogiſme. Hereunto ought to be added the concluſion whiche I hauehave put downe, although it is not expreſſed of Paule. He calleth that glorying when we may pretend ſomething of our owne,What it is to glory before God. wherunto a reward is due in the ſight of God. Which ſeeyng he taketh away from Abraham, who of vsus, ſhal chalenge to himſelfe the leaſt droppe of merite?
3 For what ſaith the Scripture? This is the probation of yt minor or ſecond propoſition in the former argument, where hee denyed Abraham to hauehave any matter of glorying. For if Abraham were therefore iuſtified, becauſe he imbraced the goodneſſe of God by fayth: it followeth he had nothing to glorie of, becauſe he brought nothing of his owne, but an acknowledging of his miſery, which ſought for mercy. For he taketh it as a thing confeſſed, that the righteouſneſſe of faith is the refuge and as it were the priuiledge place for a ſinner that is diſtitute of woorkes. For if there were any righteouſneſſe of the lawe or woorkes, it ſhoulde remayne really in men them ſelues: but fayth borroweth that els where which it hath not in it ſelfe: therfore the righteouſneſſe of faith is fitly called Imputatiua, That is, ſuch as is by imputation.
Furthermore, the place which is cited,Gen. 15.6. The faith of Abraham had reſpect vntounto the whole couenant of grace, & not only vntounto the particular promiſe of poſteritie. is taken foorth of Geneſis, where the worde beleeue or the word beleeuing, Ought not to be reſtrained vntounto any one particular thing there ſpoken of, but vntounto the whole couenaunt of ſaluation, & grace of adoption, which Abraham is ſaid to hauehave apprehended by faith. The promiſe indeede of ſeede or poſterity to come is there rehearſed, but yet which was grounded vponupon the free adoption. And we are to note yt neither ſaluation is promiſed without the grace of God, nor yet the grace of God without ſaluation. Agayne, we are neither called into the grace of God, nor into the hope of ſaluation, but righteouſnes is alſo offered This being ſet downe, we may ſee they holde not the principles of diuinity, which think the teſtimony of Moſes to bee violently wreſted of Paule. For becauſe there is there a particular promiſe, they vnderſtand Abraham to hauehave done right and well, in that he beleeued it, and that he was ſo farre foorth approued of God. But therein they are deceiued, firſt in that they marke not, how that word beleeue, is extended vntounto the whole content: wherefore it ought not to be reſtrayned vntounto one member. And the chiefeſt errour is, that they beginne not at the teſtimony of the grace of God. But this doth God that he might aſſure Abraham both of his adoption, & fatherly fauour: vnderunder which, eternall ſaluation by Chriſt is conteyned. Wherefore Abraham in beleeuing imbraceth nothing but grace offered vntounto him, that his faith ſhoulde not bee voyde. If this be imputed vntounto him for righteouſneſſe, it followeth he was iuſtified no otherwiſe, but becauſe hee truſting in the goodneſſe of God, durſt hope for all thinges from him. Neither doth Moſes ſay what men thought of him: but how he was accounted before the iudgement ſeate of God. Abraham therefore apprehended the grace of God offered vntounto him in the promiſe, wherein he felt righteouſneſſe to bee communicated to him. It is neceſſary for the eſtabliſhing of righteouſneſſe to know this relation betweene the promiſe and faith: for there is here the ſame reaſon betweene God and vsus,There is a mutuall reſpect betweene faith & ye promiſe, ſuch as is betweene the giuer and receiuer. that is with ye Lawers betweene the giuer and him to whom the thing is giuen. For we doe not otherwiſe obteyne righteouſneſſe, but becauſe as it is offered vntounto vsus in the promiſe of the Goſpel, ſo we do by faith as it were, ſee the poſſeſſion of it. How the place of Iames whiche ſeemeth to bee muche contrary vntounto this, is to be reconciled, I hauehave already ſhewed. And there (meaning the Epiſtle of Iames) I ſhall (by the leaue of God) declare it more at large.They only are iuſtified to whō righteouſnes is imputed. OnelyOnly let vsus note, that they to whom righteouſnes is imputed are iuſtified:
Seeyng theſe two are put of Paule, as woordes of one ſignification. Whereby we gather the queſtion is not what menne are in themſelues, but what God doth account of them not that puritie of conſcience; and integritie of life is ſeparated from the free feuour of God: but, for that, when the cauſe is demaunded why God doth louelove vsus, & acknowledge vsus for iuſt, Chriſt muſte needes come foorth, who may cloth vsus with his righteouſneſſe.
4 For to him verily that woorketh, reward is imputed not of grace or fauour, but of debt.
5 But to him that worketh not, but beleeueth in him that iuſtifieth the vngodly, his faith is counted for righteouſneſſe.
4 For to him that worketh. He calleth him a worker, not eueryevery one that is addicted vntounto good woorkes, whiche ſtudie ought to flooriſh in all the ſonnes of God:Who is called a worker, & who a non worker. but him that deſerueth ſome thing by his merites: likewiſe he counteth him a non worker, or one that woorketh not, to whom nothing is due by the merite of workes. Neither is his meaning that he woulde hauehave the faithfull vprofitable, or idle Loyterers: but hee forbiddeth them onelyonly to be hirelinges, who whatſoeuer they aſke of God, they craue it as of right due vntounto them. And we hauehave already admoniſhed, how the queſtion is not here, after what ſorte we ſhould frame our life, but the queſtion is of the cauſe of ſaluation. And he reaſoneth from the contrary, that God doth not pay vntounto vsus righteouſneſſe as of debt: but doth frankly giuegive it vntounto vsus, that we might aſcribe it to him. And I truely am of Bucers mynde, who ſheweth the forme of reaſoning, not to be drawen from one worde, but from an whole ſentence, after this manner, if there be any that meriteth any thing by his work, the thing merited is not imputed vntounto him of grace: but is payde vntounto him as of debt or duetie. Faith is counted vntounto righteouſneſſe, not as though it brought anye merite from vsus,How faith is counted for righteouſnes. but becauſe it apprehendeth the goodneſſe of God. Therefore is righteouſneſſe no debt vntounto vsus, but giuen vsus freely. For becauſe Chriſt at our prayer or ſuit doth iuſtifie vsus by fayth, Paule doeth alwayes therein conſider our euacuation or emptineſſe. For what doe we beleeue, but Chriſt to be the ſatiſfaction for our ſins, that he might reconcile vsus to God? The ſame, though in other words,Galat. 3.11. is in ye Epiſtle to the Galath. that no manne is iuſtified by the law it is euident, for the iuſt by faith ſhall liue. But the law is not of faith: but he that ſhall doe theſe, ſhall liue in them. For becauſe the lawe promiſeth wages vntounto workes, therupon he concludeth the righteouſnes of faith which is free, not to agree with ye of works. Which cannot hold if faith doe iuſtifie in reſpect of works. Theſe compariſons are diligently to be obſerued wherin al merite is vtterly done away.
5 But beleeueth in him. This is a circumlocution verye ſignificant: wherein hee expreſſeth the ſubſtance and nature of faith and righteouſneſſe, for he concludeth plainely that faith doeth iuſtifie vsus not as though it were a meritorious vertue, but ſo farre forth as it obteineth for vsus the grace of God. Neither doeth he onelyonly pronounce God the giuer of righteouſneſſe, but alſo condemneth vsus of vnrighteouſnes, yt the liberality of God might helpe our neceſſity To be briefe,Faith adorneth vsus with ye righteouſnes of Chriſt, which it beggeth of God. none ſhall come vntounto the righteouſneſſe of faith, but he that is a ſinner in himſelfe. For this circumlocution is to be applied vntounto the circumſtaunce of the place, that faith doth adorne vsus with the righteouſneſſe of another, which righteouſnes it beggeth of God. And here agayne God is ſaide to iuſtifie vsus, whiles he doth freely pardon vsus being ſinners, and doth louelove vsus, with whom he might iuſtly be angrye, namely, whiles by his mercy he doth away our vnrighteouſnes.
6 Euen as Dauid declareth the bleſſedneſſe of man, vntounto whom God imputeth righteouſnes without works: ſaying,
7 Bleſſed are they whoſe iniquities are forgiuen, & whoſe ſinnes are couered.
8 Bleſſed is the man, to whom the Lorde imputeth not ſinne.
6 As Dauid &c. Here wee may ſee they doe but cauil which woulde hemme in the woorkes of the lawe, with in the compaſſe of ceremonies. Seing he now calleth them ſimply and without any additiō works, As works are here taken indefinitely for all workes, ſo in the whole diſputation.which he called before ye works of the law. If no man can deny, but a ſimple & vnlimited ſpeeche ſuche as we hauehave now in hand, is indifferently to be vnderſtood of eueryevery woorke: the ſame muſt alway hold in the whole diſputation. For there is nothinge leſſe reaſonable, then to take the power or force of iuſtification away from ceremonies onelyonly, ſeeing Paule doeth indefinitely exclude workes. Heereunto apperteyneth the contrary member, that God doeth iuſtifie men by not imputing their ſinne. In whiche woordes alſo wee are taught, that righteouſneſſe, with Paule is nothing els then the remiſſion of ſinnes. Laſtly that this remiſſion is free, becauſe it is imputed without woorkes: which the verie name of remiſſion ſheweth. For that creditoure or lendour whiche is paide doeth not remitte: but hee which willingly of meere liberalitie doeth cancell or raſe out the debte. Away nowe with thoſe teach vsus to redeeme pardon of our ſinnes by ſatiſfactions: from which remiſſion of ſinnes Paule fetcheth an argument to eſtabliſhe the free gift of righteouſnes. For howe is it poſſible they ſhoulde agree with Paule? they ſay, by woorkes wee muſt ſatiſfie the iuſtice of God, that wee may obtayne pardon of our ſinnes. On the contrary Paule reaſoneth, that the righteouſneſſe of fayth is free and without workes: becauſe it dependeth vponupon the remiſſion of ſinnes. This were vndoubtedly a falſe argument, if in the remiſſion of ſinnes there were any regarde or reſpect vntounto woorkes at all. In like ſort by the ſame wordes of the prophete, the follie of the Schole men is refuted touching halfe remiſſion. They babble that the fault being remitted, the puniſhment is reteined of God: but the Prophete he crieth that our ſinnes are not onelyonly couered, that is, taken awaye in the ſight of God: but alſo hee addeth they are not imputed.
How ſhall God take puniſhment of thoſe ſinnes hee doth not impute? therefore there remaineth ſound vntounto vsus,God forgiueth not onelyonly the fault, but alſo the puniſhment. this moſt excellēt ſentence, he is iuſtified by faith, who is purged or clenſed before God by the free remiſſion of his ſinnes. Moreouer hence may be gathered the perpetuall continuance of free righteouſnes or iuſtification through the whole life. For when Dauid being weried with the continuall ſting of his conſcience, burſt foorth into this ſaying, he ſpake ſurely by his owne experience. And now alſo he had ſerued God many yeeres. Therfore after great proceedings, or goings forward, at the lēgth he proued it by experience true, that all they are miſerable which are cited before the iudgement ſtate of God: crying out there is none other way to obteine bleſſednes, then if the Lorde receiue vsus into fauour by not imputing our ſinnes. Whereby the imagination of thoſe is verye well refuted, which dreame that the righteouſneſſe of faith, is but the entrance, ſo that the faithfull by woorkes retayne the poſſeſſion of righteouſnes,Righteouſnes not only begun but alſo continued by faith. which righteouſnes they did not obteyne by any merites. Where as ſome times workes are ſaide to be imputed vntounto righteouſnes, and alſo other beatitudes are reckoned, that doth nothing preiudice the ſentence of Paul. The pſal.. 106.30. Pſa. 106.30.ſaith it was imputed for righteouſnes vntounto Phinees the prieſt of the Lorde, that in taking puniſhment vponupon the adulterer and the harlot, hee tooke away the reproche of Iſraell. In deede we heare in this place howe a man did a good woorke: but wee knowe a man is not iuſtified for one deede. For there is required a perfect and moſt abſolute obedience, as the promiſe ſaith: He that ſhall doe theſe ſhall liue in them.Leuit. 18.5. Howe then is this puniſhment of Phinees imputed vntounto him for rigteouſneſſe? ſurely it muſt needes bee, he was iuſtified before by the grace of God. For they which hauehave put on the righteouſnes of Chriſt, hauehave God not onelyonly fauourable to them ſelues,How righteouſnes is ſometime giuen vntounto workes. but alſo to their woorkes: whoſe ſpots & moles are couered wt ye puritie of Chriſt, that they come not into iudgement: whereby workes being infected with no corruptions are counted iuſt: and that no woorke of man can any otherwiſe then by this fauour pleaſe God, it is euident. And if the righteouſnes of faith be the onelyonly cauſe why our works are counted iuſt: ſee then how ſottiſhly they reaſon, becauſe righteouſnes is giuen to workes, it is not of faith onelyonly. But I oppoſe an inuincible argument againſt them, namely, that all works are condemned for vnrighteous, except a man be iuſtified by ſole faith. The like is to be vnderſtood of bleſſednes: they are denounced bleſſed which feare the Lord,Pſal. 128.1. Pſal. 1.2. and walke in his wayes. Which meditate in his law day and night: but becauſe no man doth that, in ſuch perfection as were meete, that the commaundement of God might be fully ſatiſfied, al ſuch bleſſednes is voide, & of none effect, vntill that we being purified and clenſed by the remiſſion of ſinnes, be made bleſſed: and ſo are made capable of that bleſſednes, which the Lord promiſeth for his ſeruants for the ſtudie of the Lawe and good workes. Therefore both righteouſneſſe of workes, is an effect of the righteouſneſſe of fayth: and the bleſſedneſſe commeth of workes, an effect of ye bleſſednes wt cōſiſteth in ye remiſſion of ſinnes. If the cauſe neither ought, neither can be deſtroyed of his effect, they goe ill fauouredly to woorke, if any goe about to ouerthrowe the righteouſneſſe of fayth by workes. But why may not a man (will ſome ſay) by thoſe teſtimonies contend to proue a man to bee iuſtified and alſo made bleſſed through woorkes?Obiection. for the woordes of the Scripture ſay no more that a man is iuſtified by faith, and made bleſſed by the merciemercy of God, then by workes. Verily here as well the order of cauſes, as the diſpenſation of the grace of God is to bee conſidered.Anſwere. For becauſe what ſo euer is ſpoken either of the righteouſnes or bleſſednes of workes, it taketh no place, vnles this ſole righteouſnes of faith goe before, and onelyonly fulfill all partes: this muſt be reared vp and eſtabliſhed, that the other as fruite from a tree may growe and come forth of it.
9 Came this bleſſedneſſe then vponupon the circumciſion only, or vponupon the vncircumciſion alſo? for wee ſay that faith was imputed vntounto Abraham for righteouſnes.
10 Howe was it then imputed? when he was circumciſed, or vncircumciſed? not when he was circumciſed, but whē he was vncircumciſed.
Becauſe there is mention made of circumciſion and vncircumciſion onelyonly, ſome fooliſhly gather, there is nothing els in queſtion, then, that righteouſneſſe is not obtayned by the ceremonies of the lawe. But wee are to note with what ſorte of men Paul hath to deale. For wee knowe that hypocrites, whiles in generall they boaſt their meritorious workes, yet they pretende a colour in externall workes. The Iewes alſo which thorowe the groſſe abuſe of the lawe were alienated from true and perfect righteouſneſſe, had their peculier reaſon. Paul ſaide no man is bleſſed but he whom God by his free merciemercy reconcileth to himſelf: whereby it foloweth all they are curſed whoſe works come into iudgement. Now this principle is holden, that mē are not iuſtified by their worthines, but by ye mercy of God. But yet that is not inough, except remiſſion of ſinnes go before al works, of the which circumciſion is the firſt, whereby the people of the Iewes were ingraffed into the obedience of God. Wherefore hee goeth on in ſhewing that alſo. Wee are alwayes to beare this one thing in minde, that circumciſion is reckoned here as the inceptiue worke (if I may ſo terme it) of the legall righteouſneſſe.How the Iewes gloried in circumciſion. For the Iewes did not glorie in it, as in the pledge or ſeale of the grace of God, but as in a meritorious obſeruation or keeping of the lawe. Therefore they preferred themſelues before others, as though they were more excellent then others in the ſight of God. Nowe wee ſee the controuerſie is not of one rite: but vnderunder one kind are all the workes of the lawe, that is, all workes to the which wages can be due, comprehended. And for this cauſe chiefly is circumciſion named, becauſe it was the foundation of legall righteouſneſſe. But Paul diſputeth from the contrary, if the righteouſneſſe of Abraham bee the remiſſion of ſinnes (which he bodily taketh for a thing granted) and the ſame remiſſion of ſinnes came vntounto Abraham before circumciſion: then it followeth, the remiſſion of ſinnes was not giuen in regard of merites going before. Thou ſeeſt it is an argument drawē from the order of the cauſes and the effects. For the cauſe is euer before his effecte. But righteouſneſſe was in Abraham before circumciſion.
11 After hee receiued the ſigne of circumciſion, the ſeale of the righteouſneſſe of faith, whiche was in the vncircumciſion: that hee might bee the father of all them doe beeleeue by vncircumciſion, wherein righteouſneſſe is alſo imputed vntounto them.
12 And the father of circumciſion, not vntounto them onelyonly which are of the circumciſion, but vntounto them alſo that walk in the ſteppes of the faith of our father Abraham, which he had when he was vncircumciſed.
11 After hee receiued the ſigne. By the way of anticipation or preuenting hee declareth,Though circumciſion iuſtified not, yet was it not in vaine. that though circumciſion iuſtified not, yet was it not in vayne or ſuperfluous: ſeeing it had another and the ſame a very excellent vſe, namely, whoſe office was to ſeale ye righteouſnes of faith, & as it were to make it ſure. And yet in ye meane while, frō the ende it ſelf he inſinuateth vntounto vsus, that it is not the cauſe of righteouſneſſe. For it tendeth vntounto the confirmation of the righteouſneſſe of fayth, yea and of that verily which was had in vncircumciſion: therefore it derogateth or taketh nothing from it.
Moreouer, heere wee hauehave a notable place, concerning the common vſe of Sacramentes:The common vſe of Sacramentes. for they are (as Paule witneſſeth) ſeales, whereby both the promiſes of GOD are after a ſort ſealed in our heartes, and the certitude of the grace of GOD eſtabliſhed. And although they profite nothing by them ſelues, yet GOD who woulde hauehave them to bee inſtrumentes of his grace, doeth make that they wante not a ſecrete grace, and profite in the electe. And although they are vntounto the reprobate only dead & vnprofitable figures, yet they alwaies retaine their vertue & nature: for albeit our incredulitie depriue vsus of their effecte, yet it ſhaketh not, neither extinguiſheth the trueth of God. Wherefore let vsus ſtande ſure, that the holy Sacramentes are teſtimonies, wherewithall God ſealeth his grace in our heartes. Touching the Sacramente of circumciſion this is to bee ſaide in particular, therein was a twofoulde grace repreſented. GOD promiſed to Abraham a bleſſed ſeede, wherein both hee and all the worlde ſhould hope for health. Heerevpon depended that promiſe: I will bee thy GOD.Gen. 17.7. Therefore the free reconciliation in GOD was included in that ſigne: and the analogie or proportion ſerued, that the faithfull might reſpect the promiſed ſeede. Againe, God required integritie and holineſſe of life: by the Sacrament hee declared howe it might bee come vntounto: namely, if in man that bee cutte off, whatſoeuer commeth of the fleſhe, becauſe the whole nature of man is corrupted. By the externall ſigne therefore hee admoniſhed Abraham, that he ſhoulde ſpiritually circumciſe the corruption of his fleſh, wherevnto alſo Moſes alluded.Deut. 10.16. And that he might ſhewe it was not the woorke of man but of God: hee wold hauehave tender infants circumciſed, who for want of yeres cold not as yet execute that commaundement. For, that ſpirituall circumciſion is an effect or worke of the celeſtiall power, Moſes hath ſpoken, as you hauehave in Deut: Deut. 30.6.The Lorde ſhall circumciſe thy heart. The Prophetes alſo afterwarde declared the verie ſame more clearely.
Finally, as at this day baptiſme, ſo in olde time circumciſion conſiſted of two partes: namely, that therein was teſtified as well newneſſe of life,As circumciſiō in old time, ſo baptiſme at this day, is a ſigne of a twofold grace, namely, of the remiſſion of ſinnes and ſanctification. as the remiſſion of ſinnes: but where as in the perſon of Abraham circumciſion was after righteouſneſſe, that houldeth not alwaye in the Sacraments: as it appeareth in Iſaac and his poſterite: but GOD woulde once at the beginning ſhewe foorth ſuch an example, leaſt any ſhoulde tye ſaluation vntounto the externall ſignes. That hee might bee the father. Note howe the circumciſion of Abraham confirmeth our faith concerning free righteouſneſſe: for it is a ſealing of the righteouſneſſe of faith, that to vsus alſo whiche doe beleeue, righteouſneſſe might bee imputed. And ſo, verie artificially Paule returneth thoſe thinges vponupon the aduerſaries, which might bee obiected of them. For if the trueth and vertue of circumciſion, bee founde in vncircumciſion: there is no cauſe why the Iewes ſhoulde ſo greately aduaunce them ſelues aboue the Gentiles.
But ſeeing a doubt might ariſe, whether wee alſo after the example of Abraham are not to confirme the ſame righteouſneſſe by the ſeale of circumciſion?Obiection. why did the Apoſtle omitte it?Anſwere. Namely, becauſe hee thought the queſtion to hauehave beene ſufficiently anſwered by his woordes. For ſeeing this ſentence is admitted, that circumciſion ſerueth onelyonly to ſeale the grace of GOD: it followeth that at this day it were ſuperfluous for vsus, who hauehave another Sacramente ordayned of the Lorde in place thereof. Becauſe therefore where baptiſme is, there is no vſe nowe of circumciſion, hee woulde not to no purpoſe diſpute of that, whereof was no queſtion at all, to witte, why the righteouſneſſe of faith ſhoulde not be ſealed in the Gentiles by circumciſion, if they ſhoulde bee like vntounto Abraham.
To beleeue by vncircumciſion. Is, that the Gentiles beeing content with their eſtate, are not to interpoſe the ſeale of circumciſion. And ſo this prepoſition dia, by, is put in ſteade of en, in.
12 Not to them which are. &c. This woorde are or bee in this place is taken for to bee reckoned or counted. For hee checketh the carnall ſonnes of Abraham, who hauing nothinge but externall circumciſion, did boldelye glorye in it. As for the other, which is the principall, they neglected it, namely, that they ſhoulde imitate the fayth of Abraham, by whiche onelyonly he obteyned health.The circumciſed Iewes were not otherwiſe iuſtified then as they beleeued the promiſe of grace. Hereby may appeare how ſeriouſly he diſcerneth faith from the Sacrament: not onelyonly leaſt anye ſhould content him ſelfe with this, without the other, meaning with the Sacrament without fayth, as though it were ſufficient to iuſtification: but alſo that the ſame fayth onelyonly might fulfill all partes. For whiles hee confeſſeth the Iewes whiche are circumciſed to be iuſtified, he doth preciſely except, ſo that they after the example of Abraham abyde in fayth onelyonly. For what ſhoulde be the meaning of faith in vncircumciſion, but that hee might ſhewe, faith onelyonly without any helpe elſewhere to be ſufficient? It is therefore to bee taken heede of leaſt any man by deuiding or parting in halfes, mixte together two cauſes of iuſtification. By the ſame argument the ſchoole diuinitie is conuicted, touching the difference of the Sacraments of the old and new teſtament: for frō thoſe they take away the power of iuſtifiyng, to theſe they giuegive it. But if Paule reaſon orderly, whiles he proueth that circumciſion iuſtifieth not, becauſe Abraham was iuſtified by faith: the ſame reaſon is alſo of ſtrength with vsus: that we may denie men to be iuſtified by baptiſme, ſeeing they are iuſtified by the ſame faith, by the whiche Abraham was iuſtified.
13 For the promiſe that hee ſhould bee the heire of the world: was not giuen to Abraham and his ſeede by the law: but by the righteouſneſſe of faith.
13 For the promiſe, &c. Nowe hee doeth more clearely repeate that antitheſin or contrarietie of the lawe and faith, wt he touched before, wt alſo is diligently to bee noted: becauſe if faith borrow nothing of the Lawe yt it might iuſtifie, thence we vnderſtande, it hath rſepect vntounto nothing but the merciemercy of God.
Furthermore the imagination of thoſe, which would hauehave this to bee ſpoken of ceremonies, is eaſely refuted: becauſe if workes brought any thing vntounto iuſtification, then hee ſhoulde rather hauehave ſayde not by the written lawe, but by the lawe of nature.
But Paule doth not oppoſe ſpiritual holineſſe of life againſt ceremonies, but faith and his righteouſneſſe. The ſumme therefore is, the inheritaunce was promiſed to Abraham, not becauſe he had deſerued it by keeping the law, but becauſe by fayth he had obteined righteouſneſſe. And ſurely (as Paule ſtraightwayes declareth) then doe the conſciences of men inioye perfect peace, when they feele that to be freely giuen them, which is not due vntounto thē by right.Saluation in Chriſt apperteyneth no leſſe vntounto ye Gentiles then vntounto the Iewes. Hereuppon alſo it followeth, that the benefite is no leſſe common to the Gentiles then to the Iewes, the cauſe of which benefit doth equally appertayne vntounto both. For if mens ſaluation be founded vponupon the onelyonly goodneſſe of God, they reſtrayne and hynder the courſe thereof as much as in them lyeth, who exclude the Gentiles from it. That hee might bee the heyre of the worlde. Seeyng eternall ſaluation is nowe in hand, the Apoſtle ſeemeth out of ſeaſon to carry the readers vntounto the world. But generally vnderunder this worde he comprehendeth, the inſtauration or reſtoring which was looked for in Chriſt.What is meant by the worde world. Indeede reſtitution of life was the principall: yet it behooued that the decayed ſtate of the whole worlde ſhoulde be repayred. Therfore the Apoſtle calleth Chriſt the heyre of all the goodes of God.Heb. 1.2. Becauſe the adoption which we obtayne through his grace, hath reſtored vntounto vsus the poſſeſſion of that inheritaunce, from the which we fell in Adam. And becauſe vnderunder the type of the land of Chanaan, not onlye the hope of eternall life was propoſed vntounto Abraham, but alſo the full and perfect bleſſing of God: the Apoſtle very aptly teacheth that the dominion of the worlde was promiſed vntounto him. The godly in this preſent life hauehave a certaine taſte hereof: becauſe howſoeuer they are at diuers times pynched with pouertye, yet, for that with a quiet conſcience they participate thoſe thinges which God hath created to their vſe,Pouertie letteth not, but the faithfull may be called ye heyres of the world. and with his fauour and will inioye the earthly bleſſinges, as pledges and earneſt pennyes of eternall life, pouerty is no let vntounto them, wherefore they ſhoulde not acknowledge heauen, earth, and the Sea to belong vntounto them.
The wicked albeit they heape vppe the riches of the worlde, they canne call nothing theirs: but rather they get them by ſtealth, becauſe they vſe them with the curſe of God. And it is great comforte to the godlye in their pouerty, that though they liue poorely, yet they ſteale nothing from any: but they receyue theyr lawfull commons or allowaunce at the hande of their heauenlye father, vntil they ſee the full poſſeſſion of their inheritaunce, when all creatures ſhall ſerue for their glorye. For to this ende both earth and heauen ſhalbe renewed, that according to theyr meaſure they might partly ſerue to illuſtrate the kingdome of God.
14 For if they whiche are of the lawe bee heyres, fayth is made voyde, and the promiſe is made of none effect.
15 For the Lawe cauſeth wrath: for where no lawe is, there is no tranſgreſſion.
14 For if they whiche are of the lawe. By an argument taken from that is impoſſible or abſurde, hee proueth that that grace which Abraham obteined of God, was not promiſed vntounto him in regarde of the Legall part, or in reſpect of workes: for if this condition had beene interpoſed, that God woulde vouchſafe to adopt thoſe onelyonly whiche deſerue it, or which keepe the lawe, no man ſhoulde hauehave durſt to beleeue that it apperteineth vntounto him. For what man findeth ſuche perfection in himſelfe, that hee dare reſolue himſelfe, the inheritaunce is due vntounto him by righteouſneſſe of the lawe? Then were faith made voide: becauſe an impoſſible condition doeth not onelyonly holde the mindes of men in ſuſpence, and maketh them doubtfull, but alſo doth ſmite them with feare and trembling. So the effect of the promiſes ſhoulde vaniſhe away, becauſe they profite nothing except they be receiued by faith. If our aduerſaries had eares to hearken to this one reaſon,If ſaluation were grounded vponupon the keeping of the law then neither ſhould mens conſciences bee at peace, neither the promiſe hauehave effect. then ſhoulde the controuerſie betweene them and vsus eaſely come to an ende. The Apoſtle taketh it for a thing out of all queſtion, that the promiſes of God can not be effectuall, except we receiue them with ſure affiaunce of minde. And what ſhould come to paſſe if the ſaluation of man were grounded vponupon the keeping of the lawe? the conſciences ſhoulde hauehave no certaynetie, but beeing vexed with a perpetuall vnquietneſſe at length ſhal fall to deſperation. The promiſe alſo whoſe performance dependeth vppon an impoſſible thing, ſhoulde vaniſhe away without fruite. Let them goe now whiche teache the wretched people, to ſaue themſelues by works: ſeeing Paule doth plainly pronounce, that the promiſe is made of none effect, if it depend vponupon workes. But that is very neceſſary to be knowen, faith is made voyde, if it ſtand vponupon workes. For therby we both learne what faith is, and what kynde of righteouſneſſe, that righteouſneſſe of workes ought to be, whereunto men may boldly truſt. The Apoſtle teacheth that faith doth periſhe, vnleſſe the ſoule reſt ſecurely in the goodneſſe of God: faith then, is not either a naked knowledge of God or of his truth,What faith is. neither a ſimple perſwaſion that God is, that his worde is trueth it ſelfe: but a ſure knowledge of the merciemercy of God conceiued by the Goſpell, which ſure knowledge bringeth the peace and reſt of conſcience towardes God. The ſumme therefore is, that if ſaluation reſted in the obſeruation of the law, the mynde of man coulde hauehave no certainty thereof: yea what promiſes ſoeuer were offered vsus of God, they ſhould be voyde and of none effect. So miſerable & wretched are we, if we be turned ouer vntounto workes, whiles the cauſe and certainty of ſaluation is to be ſought for.
15 For the law &c. This is a confirmation of the former ſentence, taken from the contrary effect of the lawe. For ſeeing the law begetteth nothing but vengeance, it cannot bring grace. To thoſe were good and perfect it would ſhew the way of righteouſneſſe:The law by reaſon of our corruption begetteth nothing but vengeance. but in as much as it commaundeth thoſe are ſinfull & corrupt, what they ought to doe, and miniſtreth not ſtrength to performe the ſame, it proueth them guilty before the iudgement ſeate of God. For ſuch is the corruption of our nature, that the more we are taught what is iuſt and right, the more plainely is our iniquity diſcouered,Wrath for iudgement. and chiefly our diſobedience: and ſo the greater iudgement of God is procured. By wrath vnderſtand the iudgement of God, in whiche ſignificatiō it is often vſed. They whiche vnderſtande it, that the wrath of the ſinner is inflamed by the lawe, becauſe he hateth and curſeth the Lawgiuer, whom he ſeeth to be aduerſant to his luſtes: They ſay that wittily, but yet vnfitly in reſpect of the preſent place. For, that Paule woulde not any thing els but ſhewe, howe nothing except condemnation commeth vntounto vsus all by the lawe, both the common vſe of the woorde, and alſo the reaſon which hee addeth ſtraightwayes doth declare. Where there is no lawe. The ſecond proofe wherby he confirmeth that whiche hee ſaid. For otherwiſe it would hauehave beene obſcure how the wrath of God ſhould be kindled againſt vsus by the lawe, vnleſſe the reaſon were more apparant. And that is, becauſe we hauing taſted the knowlege of the iuſtice of God by the lawe,The more knowledge men hauehave the more heinous is their tranſgreſſion. offende ſo much the more greeuouſly againſt God, as there remaineth leſſe excuſe vntounto vsus. For they are worthie to ſuſteine more greeuous puniſhment, whiche deſpiſe the knowen will of God, then they ſinne of ignoraunce. The Apoſtle ſpeaketh not of the ſimple tranſgreſſion of righteouſneſſe, from the which no man is exempted: but hee calleth that tranſgreſſion, when a mans minde, beyng taught what doth pleaſe or diſpleaſe God, doth wittingly and willingly burſt the boundes preſcribed vntounto him by the worde of God. And that I may ſpeake in a worde, tranſgreſſion heere doeth not ſignifie a ſimple offence, but a purpoſed ſtubbornes in violating iuſtice. I take this particle ou aduerbially, to wit, for where. Others turn it, whereof, as though it were a pronowne relatiue: but the firſt reading agreeth beſt, whiche is alſo moſt receiued. Whether reading ſoeuer you followe, the ſame ſenſe abydeth: namely, that hee who is not inſtructed by the written Law, if hee offende, is not guiltie of ſo greate tranſgreſſion, as hee who ſtubbornely infringeth and breaketh the Lawe of God.
16 Therefore it is by faith, that it might come by grace, and the promiſe might bee ſure to all the ſeede, not to that onelyonly whiche is of the Lawe: but alſo to that whiche is of the faith of Abraham, who is the father of vsus all. (as it is written,
17 I hauehave made thee a father of many nations) euen before God. Whome hee beleeued,Gee. 17. 4. who quickeneth the dead, and calleth thoſe thinges which bee not, as though they were.
16 Therefore it is of faith. This is the windyng vppe of the argument, ſo that you may gather the whole into this ſumme. If the inheritance of ſaluation come vntounto vsus by workes, then ſhall the faith thereof fall, the promiſe of it ſhall be of none effect: but both theſe muſt be ſure. Therfore it commeth vntounto vsus by faith, that the firmeneſſe thereof beeing founded vponupon the only goodneſſe of God, it might hauehave a ſure effect. See howe the Apoſtle eſteeming faith by firme,True faith excludeth wauering & doubting and ſtable certaintie, doth counct doubting, and wauering for incredulitie, whereby, both faith is aboliſhed, and the promiſe abrogated. And yet this is that doubting, which the Schoole men terme Moral coniecture: and, (if it pleaſe God) they put it in ſteed of faith.
That it might come by grace. Here firſt the Apoſtle ſheweth, that nothing is ſet before faith, but meere grace: and this is as they commonly terme it,The grace of god is the obiect of faith. his obiect. For if it reſpected merits, wrongfully ſhould the Apoſtle inferre, that that is of free grace whatſoeuer faith obteineth for vsus of God. I will repeate it againe in other wordes, if it bee of grace, whatſoeuer wee obtein by faith, then all reſpect of workes doth lye dead. But that whiche followeth nexte, doth more clearely remooue all ambiguitie or doubtfulneſſe: namely, that the promiſe then ſtandeth firm, when it leaneth vponupon grace. For by this worde Paule confirmeth, that ſo long as men depende vppon workes they are in ſuſpence or doubt: becauſe they depriue themſelues of the fruite of the promiſes. Here alſo we may eaſily gather, that grace is not (as ſome imagine) taken for the gift of regeneration, but for free mercy or fauour: for as regeneration is neuer perfect, ſo ſhoulde it neuer ſuffice to appeace the conſciences, neither by it ſelfe ſhoulde it make the promiſe firme. Not to that onelyonly which is of the law. Wheras this clauſe els where doth ſignifie thoſe,Thoſe Iewes who being brought vp in the law, renoūce their own righteouſnes and cleaue vntounto Chriſt, are deliuered: the reſidue abide vnderunder the curſe. who being prepoſterouſly zealous of the lawe, tye themſelues to the yoke thereof, and glorye in confidence of it: heere it ſignifieth ſimply the nation of the Iewes, to whome the lawe of the Lorde was deliuered. For whoſoeuer abide vnderunder the power of the lawe, Paule in another place teacheth, they are ſubiect to the curſe. And therefore it is certaine, they are excluded from the participation of grace: he meaneth not then the ſeruants of the lawe, who being addicted to the righteouſneſſe of workes, renounce Chriſte: but the Iewes who being brought vp in the lawe, gaue their name to Chriſte. But that this ſentence may bee more cleare, reſolue it thus. Not to them onelyonly which are of the law, but to all thoſe which follow the faith of Abraham, although they had no lawe before. Who is the father of vsus all. The relatiue hath the force of a cauſall particle. For thereby hee goeth about to proue, the Gentiles to bee partakers of this grace, becauſe by the ſame Oracle wherein the inheritance was giuen to Abraham and his ſeede, the Gentiles were receiued into his ſteede. For it is ſaid, he is ordeined to bee the father, not of one, but of many nations: wherein was prefigured the diſpenſation, of the grace to come, which then was conteined in Iſrael onelyonly. For vnleſſe the promiſed bleſſinge were extended vntounto them, they coulde not be reckoned amongſt the ſeede of Abraham. The pretertence of the verbe according to the common vſe of the Scripture, noteth the certaintie of the counſaile of God. For although nothing appeared then leſſe: yet becauſe God had ſo ordeined,How Abraham is the father of many natiōs. he is truely ſaide to bee appointed the father of many nations. Let the teſtimonie of Moſes bee included in a parentheſis, yt this ſentence may be ioyned, Who is the father of vsus all before God &c. For it was neceſary alſo to ſhewe what was the forme of that conſanguinitie or kinred: leaſt the Iewes ſhoulde glory to muche in their carnall generation. Hee ſaith therefore Abraham is our. father before God, which is as much as if hee ſhoulde call him a ſpirituall father. For hee hath that priuiledge not from his owne fleſh, but from the promiſe of God.
17 Whome hee beleeued, who quickeneth the dead. In this circumlocution the very ſubſtance of Abrahams faith is declared: that from his example he might paſſe vntounto the Gentiles.The ſubſtance of Abrhams faith. For Abraham was to come vntounto that promiſe whiche hee had heard from the mouth of God, by a wonderfull way, ſeeing there appeared as yet no token thereof. Seede was promiſed to him, as vntounto one that had beene luſtie and liuely: but hee was dead. Therefore it lay vponupon him to hauehave his cogitation erected, vntounto that power of God, whereby he quickeneth thoſe that are dead. Now there is no abſurditie if ye Gentiles which otherwiſe are barren and deade, be incorporate into the ſocietie. For he which therefore denyeth them to be capable of grace, doeth iniurie vntounto Abraham, whoſe faith did leane vponupon this cogitation, that it mattereth not though he be dead which is called of the Lord vntounto life: who can eaſily by his worde through his power raiſe the dead.
Moreouer, here we hauehave a type and example of our vniuerſal calling.Whiles the Lo. calleth vsus vntounto life, there is no ſparkle of goodnes in vsus, we are as a dead & dried tree. But this is no matter with God, who can eaſily raiſe the deade. Wherin our original or riſing is ſet before our eyes, not that originall or riſing, whereby we grow vp to the firſt natiuitie, but whereby wee growe vp into the hope of the life to come: namely, that whiles we are called of the Lord, wee ariſe vp out of nothing. For whatſoeuer we ſeeme to be, yet hauehave we not any ſparkle of goodneſſe, whereby we might bee made apte for the kingdome of God. For that wee may be rather meete to heare the calling of the Lorde, wee muſt vtterly die vntounto our ſelues.
This is the condition of calling, that they which are dead in themſelues might be raiſed vp of the Lorde: they which are nothing, by his vertue may begin to bee ſomething. The word calling ought not to be reſtrained vntounto preaching, but according to the vſuall maner of the ſcripture, it is taken for to raiſe vp: and the rather to ſet foorth the power of God, who by a becke only, can raiſe vp whom he will.
18 Who aboue hope, beleeued vnderunder hope, that hee ſhoulde bee the father of many nations, according to that whiche was ſpoken to him, ſo ſhall thy ſeede bee.
18 Who beſides hope. If it bee read ſo, the ſenſe ſhall bee, when there was no argument, yea, when all thinges were contrarie, yet ceaſed hee not to beleeue. And ſurely there is no greater enemie vntounto faith, then to tye our mindes to our eyes, that from their ſight wee might take the matter of hoping.
It maye alſo bee read, aboue hope, and perhaps more fitly: as though hee ſaide that Abraham by his faith did farre exceede, or goe beyonde whatſoeuer hee could conceiue. For vnleſſe faith by celeſtiall winges flie vppe, that it mighte deſpiſe all the ſenſes of the fleſhe, it ſhall alwaies ſticke in the claye of the worlde. And where as Paule vſeth the woorde hope, twiſe in the ſame ſentence: in the firſt place it ſignifieth that argument of hopyng,Hope put for the matter of hoping. which may be taken from nature, and the reaſon of the fleſhe: in the ſeconde place it ſignifieth faith giuen of God, in this ſenſe, when there was no matter of hoping,Hope put for truſt in Gods promiſe. yet through hope hee depended vppon the promiſe of God: and to hope, hee thought it ſufficient, that the Lorde had promiſed, howſoeuer the thing was in it ſelfe incredible.
according to that was ſaide. I thought good to turne it ſo, that it might be referred vntounto the time of Abraham. For the meaning of Paule is, that Abraham when many temptations woulde hauehave driuen him vntounto deſperation, leaſte hee ſhoulde fainte, conuerted his minde vntounto that was promiſed to him, Thy ſeede ſhall bee like the ſtarres of heauen, and ſandes of the Sea. For purpoſely hee alleadged this teſtimonie but in parte, that hee might ſtirre them to the reading of the ſcripture. For the Apoſtles eueryevery where in citing holy ſcripture hauehave a religious care, to prouoke vsus to the diligēt reading thereof.
19 And hee not weake in the faith, conſidered not his owne body, whiche was nowe dead, beeing almoſt an hundreth yeere olde: neither the deadneſſe of Saraes wombe.
20 Neither did hee doubte of the promiſe of God through vnbeliefe, but was ſtrengthened in the faith, & gaue glory to God.
21 Beeing full aſſured that hee which had promiſed, was alſo able to do it.
22 Therefore was it imputed to him for righteouſneſſe.
19 And he not weake in faith. If you had rather, one of the negatiues being left out, you may declare it thus, and he not weake in faithe conſidered his owne bodie, but this maketh nothing for the ſenſe. Nowe he ſheweth more nearely what might hauehave hindered,What thinges might hauehave hindered the faith of Abraham. yea, what might hauehave vtterly turned Abraham from receiuing the promiſe. Seede was promiſed to him, when by nature neither he was fit for generation, nor Sara for conception. Whatſoeuer hee coulde ſee in him ſelfe or about himſelfe, it was againſt the effect of the promiſe. Therefor that he might giuegive place vntounto the truth of God, as though hee had forgot himſelfe, hee withdraweth his mind from thoſe thinges were in his ſight. Yet you are not to vnderſtand it, as though hee had no reſpecte at all to his barraine or dead body: Seeing the Scripture teſtifieth he reaſomed thus with himſelf, ſhall a childe be borne to a man that is an hundreth yere olde? and ſhall Sara which is nienetie beare a childe? But becauſe, that conſideretion being laide apart, he reſigned his whole ſenſe ouer to the Lorde: the Apoſtle ſaith he conſidered not. And ſurely it was an argument of greater conſtancie, to drawe his cogitation from that thing whiche did voluntarie offer it ſelf to his eyes, then if no ſuch thing had come into his minde. And that the body of Abraham for age was paſt fruite, before the bleſſing of the Lorde, It may plainely be proued both heare, and alſo out of the ſeuenteene and eighteene chapters of Geneſis.Gee. 17. &. 18 So that the opinion of Auguſtine is in no wiſe to bee admitted, who in a certaine place, thinketh that the cauſe was onelyonly in Sara. Neither ought the abſurditie of the obiection mooue vsus, which droue him vntounto that reſolution. He thinketh it very ridiculous, yt Abraham at an hundreth yeeres ſhoulde be called barraine, who ſometime after had many children. For thereby the Lord made his power more notable, that hee which before was like a withered and drie poſte, when through the bleſſing of God he flooriſhed, he was not onelyonly ſufficient for the procreation of Iſaac: But as one reſtored vntounto a floriſhing age, he had ſtrength afterward to beget others. But ſome will ſay, it is not beſides the order of nature, that a man ſholde beget a childe at that age. That I may graunt it is not a wonder, yet it differeth little from a myracle. Conſider alſo with what labours, moleſtations, peregrinations, & extremities that good man was exerciſed all his life: and then you muſt needes confeſſe hee was no more broken with age, then he was worne and waſted with labours.
Laſtly, his body is not ſimply, but by the way of compariſon called barren or fruitleſſe. For it was not like, that he which in the flower, & ſtrength of age was vnfit for procreation, ſhoulde then begin when he was voyd of ſtrength. Wheras he ſaith, he was not weake in faith, vnderſtand it thus, he did not ſhake or wauer as we are woont to doe in doubtfull things. For there is a twofold weakeneſſe of faith, one,A twofold weakeneſſe of faith. which by yeelding to temptations of aduerſity, doth make vsus fall from the power of God: another which ariſeth verily of imperfection, yet doth it not extinguiſhe fayth. For the intellect is neuer ſo illuminated, but there remayne many reliques of ignorance: the mynd is neuer ſo ſtabliſhed, but there abydeth muche doubting. The faithfull therefore hauehave a continuall conflicte with thoſe vices of the fleſh, namely, ignorance & doubting: in which conflict their faith is often times grieuouſly aſſaulted, and put in hazard, yet at the length it ouercommeth: ſo that they may be called firme, euen in infirmitie.
20 Neyther did he doubt of the promiſe of God. Although I follow not the olde interpreter and Eraſmus, yet my tranſlation hath his reaſon. For it ſeemeth ye Apoſtle would ſay, that Abraham examined not in the ballance of incredulity, whether ye Lord could performe yt he promiſed. To make inquiſition of a thing is properly, when we ſift it with miſtruſt: neither will we admit it before it be throughly examined, where it appeareth credible. Indeed hee demaunded howe it might come to paſſe:Abraham aſked how it might come to paſſe, not becauſe he doubted, but becauſe he woondered. but that was an interrogation of one wondring: as the Virgin Mary, when ſhe demaunded of the Angell howe that might come to paſſe, which he ſhewed vntounto her: and ſuch like. The godly therfore, whiles a meſſage is brought vntounto them of the works of God, whoſe greatneſſe exceedeth their capacity, they burſt foorth into admiration, but from ye admiration they paſſe ſtraight wayes to the conſideration of the power of God: the wicked, whiles they demaund, they ſcoffe and ride, and reiecte it as a fable. As you may ſee in the Iewes, whiles they aſke Chriſt how he could giuegive his fleſhe to be eaten.
Therefore Abraham is not reprehended for that he laughed, and demaunded how a ſonne ſhoulde be borne to a man of an hundreth, and a woman of nienetie yeere olde: becauſe in his admiration, he neuertheleſſe gaue place to the power of ye word of God. On the contrarie the like laughter & queſtion is reproued in Sara, becauſe ſhee charged the promiſe of God with vanity. If theſe thinges bee applyed to the preſent cauſe, it ſhall appeare there was no other originall of Abrahams iuſtification, then there is of the Gentiles.That we may beleeue the promiſes of God, wee muſt turne our eyes from our ſelues to conſider the power & truth of God. The Iewes then are contumelious agaynſt their father, if they gainſaye the calling of the Gentiles, as though it were abſurd.
Let vsus alſo remember, howe all of vsus are in the ſame predicament with Abraham. The thinges are aboute vsus, are all aduerſaunte to the promiſes of God. Hee promiſeth immortalitie: and we are clothed with mortality and corruption. He pronounceth that he accounteth vsus for iuſt: wee are couered with ſinnes. Hee teſtifieth that he is mercifull and beneuolent to vsus: his externall iudgementes threaten his wrath. What ſhall we doe then? With cloſed eyes we muſt paſſe ouer our ſelues and all that is ours, that nothing hinder or let vsus, wherefore we ſhoulde not beleeue that God is true. But he was ſtrong. This is oppoſed agaynſt that ſentence went before, where it was ſayd, he was not weake in faith: as if he ſhoulde hauehave ſaide, through conſtancie and firmeneſſe of faith hee ouercame incredulity. For none ſhall goe a Conquerour out of this field, but he, which ſhall borrow weapons and ſtrength out of the word of God. Wheras he addeth,No greater honour to God, then to ſubſcribe his truth. that he gaue glory to God, therin we are to note, there cā no greater honour be giuē vntounto God, thē whiles by faith wee ſubſcribe his truth: as agayne there is no greater contumely can be done againſt him, then whiles the grace he offereth is refuſed, or authoritie is taken from his worde. Wherfore this is ye chiefeſt poynt of his worſhip, obediently to imbrace his promiſes: & true religion beginneth at faith.
21 He which had promiſed, was alſo able to performe. Becauſe all men acknowledge the power of God, Paule ſeemeth to ſay no excellent thing of the faith of Abraham: but experience teacheth there is nothinge more rare or difficulte, then to giuegive the honour which is due to the power of God. For there is no lette or hinderaunce ſo ſmall or light, whereby fleſhe and blood imagineth not that the hand of GOD may be driuen from his worke. Here vppon it commeth that in the leaſt temptations whatſoeuer, the promiſes of GOD ſlide from vsus. Out of controuerſie no man denyeth, GOD can doe all: yet as ſone as any thinge is obiected which maye hinder the courſe of Gods promiſes, wee throwe downe the power of God from his ſtate. Wherefore, to the end it mighte obteine his righte, and honoure amongſt vsus, when we happen vponupon ſome compariſon, we muſt needes determine thus: that the power of God is no leſſe ſufficent to ouercome all impedimentes, or hindrances, then the ſhine of the Sunne is of force to diſperſe the cloudes. We are wont to excuſe that wee derogate nothinge from the power of God, as often as we doubte of his promiſes: namely,By compariſon is meant the appliyng or letting of the power of God againſt all his impediments. becauſe this imagination, to wit, (that God hath promiſed more in his worde then hee is able to performe, which were open peruerſitie & blaſphemie againſt god) is not the cauſe of doubting, but that ſame defect which we feele in our ſelues. But we doe not ſufficiently aduaunce the power of God, vnleſſe we thinke the ſame, to be greater then our weakeneſſe. Faith therefore ought not to conſider our owne imbecilitie, miſerie▪ and defect: but wholy to intend vponupon the only power of God. For if righteouſnes ſhould depend vponupon our worthinſſe, it woulde neuer ſcale vntounto the conſideration of the power of God. And this is ye examination of incredulitie, of the which he ſpake lately: when wee meaſure the power of the Lorde by our own foote. Neither doth faith ſo imagine God to bee able to doe whatſoeuer he will, that in the mean while it leaueth him ſitting idlely: but rather doth place his power in continuall action. And ſpecially it applieth the ſame power vntounto the effect of his woorde, that the hande of God might be alwayes readie to execute whatſoeuer hee hath vttered by his mouth. I maruaile why the relatiue maſculine did pleaſe Eraſmus: for although the ſenſe be not thereby altered, yet had I rather come neere vntounto the Greeke wordes of Paule. I knowe the verbe is paſſiue: but the aſperitie was to bee mollified, by a little digreſſion.
22 Therefore was it imputed. Heere nowe appeareth more cleerely, why, and howe faithe broughte righteouſneſſe to Abraham: namely, becauſe hee leaning to the worde of God, did not refuſe the promiſed grace. And this relation betweene faith and the worde is diligently to bee reteined,Faith bringeth vsus no more, thē it hath receiued from the worde. and committed to memorie. For faith can bring vsus no more, then hee hath receiued from the worde. Wherefore hee is not ſtraightwayes righteous, who being indued with a generall and confuſed knowledge, graunteth God is true, except hee reſt in the promiſe of grace.
23 Nowe it was not written for him onelyonly, that it was imputed to him for righteouſneſſe.
24 But alſo for vsus, to whom it ſhall be imputed for righteouſneſſe, which beleeue in him that raiſed vp Ieſus our Lord from the dead.
25 Who was deliuered to death for our ſinnes, and is riſen againe for our iuſtification.
23 Nowe it was not written. Becauſe a proofe taken from an example (as wee hauehave admoniſhed aboue) is not alway firme, leaſt that ſhoulde come into queſtion, Paule affirmeth plainely that in the perſon of Abraham was ſhewed an example of that common righteouſneſſe, which indifferently apperteineth vntounto all. In this place we are admoniſhed of making our profite of examples in the ſcriptures. The Heathen hauehave truely called an hiſtorie the miſtres of life: but as it commeth from them, no man can ſafely profite in it: the ſcripture only doeth by right challenge that preheminence. For firſt it preſcribeth generall rules, whereunto we may bring eueryevery hiſtorie for tryall, that it may ſerue to our profite, Secondly, it clearely diſcerneth what deedes are to be followed, and what are to be eſchewed. And as for doctrine, wherein it is chiefly conuerſant, it hath that peculier to it ſelfe: as namely, it ſheweth the prouidence of the Lord, his iuſtice and goodneſſe towards his, and his iudgementes towards the reprobate. That therefore, which is ſaid of Abraham, Paule denieth it to hauehave been written for his cauſe onelyonly. For it is not a thing which perteineth to the ſpeciall calling of ſome one and certaine perſon, but the maner of obteining righteouſneſſe is deſcribed, which is one and perpetuall amongeſt all: and this deſcription is made in him that is the father of all the faithful, vponupon whom the eyes of all ought to intende. Wherefore if we will handle the ſacred hiſtories purely and godly,How wee ought to be occupied in the ſcripture. wee muſte remember they are ſo to bee handeled, that we may reape thence the fruite of ſounde doctrine. And partly they inſtruct vsus to frame our liues, partly to confirme our faith, partly to ſtirre vp the feare of the Lord. For the framing of our liues, the imitatiō of holy fathers ſhall helpe, if wee learne of them ſobrietie, chaſtitie, louelove, patience, modeſtie, contempt of the worlde, and other vertues. For the confirmation of our faith, the helpe of God maketh, which was alway preſent to them, his protection and fatherly care which hee alway had ouer them, ſhall miniſter conſolation in aduerſitie: the iudgements and puniſhments of God executed vponupon the wicked, ſhall helpe vsus, if they put into vsus a feare, which may repleniſhe our heartes with reuerence and pietie. And whereas he ſaith: not for him onelyonly, thereby hee ſeemeth to inſinuate, that it was partly written for his ſake: whereby ſome vnderſtande, that to the praiſe of Abraham it is ſaide what he obteined by faith: becauſe the Lorde will hauehave his ſeruants committed to eternall remembrance:Pro. 10.7. as Salomon ſaith, Their name is bleſſed. But what if you take it more ſimply,The example of Abraham as all other examples are written for our inſtruction. (as though it were ſome ſpeciall priueledge which mighte not be drawen into an example) but yt it alſo apperteineth to our inſtruction, who muſt be iuſtified by the ſame maner? this ſhalbe the fitter ſenſe.
24 Which beleeue in him, &c. I hauehave alreadie admoniſhed, what value theſe circumlocutions be of: namely, Paule hath inſerted them, that according to the circumſtance of the places, they might diuerſly ſhewe the ſubſtance of faith: concerning the which, the reſurection of Chriſte is not the laſt part, whiche reſurrection is vntounto vsus the grounde of ye life to come: If he had ſimply ſaide, that wee beleeue in God, it had not beene ſo eaſie to gather, what this did make to the obteining of righteouſneſſe: but whiles Chriſte appeareth, & in his reſurrection doth offer a ſure pledge of life, it is euident from what fountaine the imputation of righteouſneſſe floweth.
25 Which was deliuered. He doth proſecute & illuſtrate at large that doctrine whiche I touched immediatly before. For it ſtandeth vsus vponupon not onelyonly to hauehave our mindes directed vntounto Chriſt, but alſo to hauehave it diſtinctly opened vntounto vsus, how he hath purchaſed ſaluation for vsus. And albeit the Scripture when it ſpeaketh of our ſaluation, ſtandeth onelie vponupon the death of Chriſte, yet here nowe the Apoſtle goeth further. For becauſe his purpoſe was, to deliuer the cauſe of ſaluation more clearely, hee reckoneth two braunches thereof. And firſt he ſaith, our ſinnes are done away by the death of Chriſte: Secondly, that righteouſneſſe is purchaſed by his reſurrection.The fruite of Chriſts death & reſurrection is perfect righteouſneſſe. The meaning is, when wee holde the fruite of Chriſtes death and reſurrection, nothing is miſſing vntounto vsus, as concerning perfect righteouſneſſe. And there is no doubt, but whiles he diſtinguiſheth the death of Chriſte from his reſurrection, hee applieth his talke to our capacitie: for otherwiſe it is true, the obedience of Chriſte which hee ſhewed in his death, was the righteouſneſſe purchaſed for vsus: as he alſo will ſhew in the Chapter following. But becauſe by riſing from the dead Chriſte declared, how much he had preuailed by his death,By the death of Chriſt our ſaluation is begun & by his reſurrectiō it is perfected. this diſtinction ſerueth to teach vsus, that by that ſacrifice, wherein ſinnes are done away, our ſaluation was begunne, and by his reſurrection it was perfected. For the beginning of righteouſneſſe, is that wee be reconciled to God: and the perfection is, that death beeing ouercome, life might raigne. Paule therefore ſignifieth howe ſatiſfaction for our ſinnes was accompliſhed on the croſſe. For that Chriſte might reſtore vsus againe into the fauour of the father, it was meete our giltineſſe were aboliſhed by him: which coulde not bee vnleſſe hee woulde ſuffer that puniſhment for vsus, which we were not able to abide. For the chaſtiſement of our peace was vponupon him,Eſay. 53.5. ſaith Eſay. and hee choſeth rather to ſay he was deliuered, then dead: becauſe the ſatiſfaction dependeth vponupon the eternall pleaſure of God, who would be pacified this way. And is riſen againe for our iuſtification. Becauſe it was not ſufficient for Chriſte to oppoſe himſelfe to the ire and iudgement of God, and to take vponupon him the curſe due to our ſinnes, vnleſſe hee ſhoulde alſo goe foorth the conquerour thereof,How iuſtification is aſcribed vntounto the reſurrection of Chriſte. that beeing receiued into the celeſtiall glory, by his interceſſion hee might reconcile God vntounto vsus. The vertue or power of iuſtification is aſcribed vntounto the reſurrection whereby death was ouercome: not that the ſacrifice of the croſſe, whereby wee are reconciled to God, did further our righteouſnes nothing: but becauſe in the new life the perfection of this grace doth more clearely appeare. And yet I cānot conſent vntounto thoſe, who referre this ſeconde member vntounto newneſſe of life: For the Apoſtle as yet hath not begunne to ſpeake of the matter: ſecondly, it is ſure that both members appertaine to one ende. Wherefore if iuſtification ſignifie renouation, then to hauehave died for our ſinnes, were to bee vnderſtoode in this ſenſe, namely, that hee died to purchaſe for vsus the grace of mortifiyng the fleſhe: which thing none graunteth. Therefore as hee was ſaide to die for our ſinnes, becauſe the price of ſinnes being paide by his death, hee hath deliuered vsus from the calamitie of death: So nowe he is ſaide to bee riſen for our iuſtification, becauſe by his reſurrection hee hath perfectly reſtored life vntounto vsus. For firſt hee was ſmitten by the hand of God, that in the perſon of a ſinner he might ſuſteine the miſerie of ſinne: Secondly, he was exalted into the kingdome of life, that he might indue his with righteouſneſſe and life. So then hee ſpeaketh ſtill of iuſtification by imputation: and that which followeth in the next Chapter will prooue the ſame.