Commentary on Romans, Commentary · Chapter 5

Commentary on Romans · Commentary · Chapter 5

p. 60CHAP. 5

1 THen being iuſtified by faith, we hauehave peace with God, through our Lord Ieſus Chriſt:

2 By whome we hauehave acceſſe through faith into this grace wherein wee ſtand, and glorie vnderunder the hope of the glorie of God.

THEN being iuſtified. The Apoſtle beginneth to illuſtrate that, which he hath hitherto ſaide of the righteouſnes of faith, by y^e effects. Therefore this whole chapter conſiſteth vponupon amplifications: which are of no leſſe force to explicate or make plaine, then they are to confirme. For thee had ſaide before, that faith was made voide, if righteouſneſſe were ſought for by woorkes: Becauſe a perpetuall diſquietneſſe ſhoulde trouble the miſerable conſciences, which finde nothing firme and ſure in themſelues. Now on the contrary, he teacheth, they are quieted and pacified, after wee hauehave by faith obteined righteouſneſſe. We hauehave peace. A ſinguler fruite of the righteouſneſſe of faith, for if any man goe about to get the peace of conſcience by works (which is ſeene in prophane and barbarous men) he goeth about it in vaine. For either his hearte is on ſleepe with the contempt or forgetfulneſſe of Gods iudgemēt, or els full of trembling & feare, vntill he repoſe himſelfe vponupon Chriſte. For he onelyonly is our peace. Therefore the peace of conſcience, ſignifieth that ſerenitie and quietneſſe,What the peace of conſcience ſignifieth. which riſeth hence, that a man feeleth God is reconciled to him. Neither the Phariſee which ſwelleth with the falſe confidence of works, hath this peace: nor the ſecure ſinner, who being drunke with the pleaſure of vices, is not diſquited. For although neither of theſe ſeeme to hauehave open warre, as hee that is ſmitten with the feeling of ſinne, yet becauſe they come not truly to the iudgement of God, they hauehave not peace with him. For vnſenſibleneſſe of conſcience is (as a man woulde ſay) a certaine departing from God. Therefore peace towardes God is oppoſed againſt the drunken ſecuritie of y^e fleſh: becauſe this is the firſt thing of al, that eueryevery one might awake himſelf to giuegive account of his life: and none can ſtande without feare before God, but he which truſteth to the free reconciliation: for as long as God is a Iudge, all men muſt needes be terrified and troubled, which is a ſtrong argument, that our aduerſaries doe nothing but babble vnderunder a ſhadowe, when they aſcribe righteouſnes to works. For this concluſion of Paule, dependeth vponupon that principle, namely that the miſerable conſciences of men doe alway ſhake, vnleſſe they reſt in the grace of Chriſt.

2 By whom we hauehave acceſſe. Our reconciliation with god ſtandeth vponupon Chriſte. For hee onelyonly is the beloued ſonne: wee all by nature are the ſonnes of wrath. But this grace is communicated to vsus by the Goſpel, becauſe it is the miniſterie of reconciliation, through whoſe benefit wee are after a ſorte brought into the kingdome of GOD. Excellently therefore hath Paul ſet before our eyes a ſure pledge of the fauour of God in Chriſte, p. 61whereby hee might the better drawe vsus from the confidence of woorkes. And alſo teaching by the name of acceſſe,We preuent not the merciemercy of God by our merites. that the beginning of ſaluation is of Chriſt, hee excludeth thoſe preparations, whereby fooliſhe men thinke they doe preuent the merciemercy of God: as though hee ſayd, Chriſt doeth not come vntounto vsus, and help vsus for our merites. Straightwayes after he addeth, that it is through the tenour of the ſame grace, that ſaluation abideth firme and ſure vntounto vsus: whereby he ſignifieth, that perſeuerance ſtandeth not in our owne vertue or induſtrie, but in Chriſt. Although alſo, when hee ſaith wee ſtande, Perſeuerance is of Chriſt.hee ſheweth howe deepe rootes the Goſpell ought to take in the heartes of the godly: that they beeing ſtrengthened by the veritie thereof, may ſtande firme againſt all the engines or deuiſes of Sathan and the fleſhe. And by this woorde ſtanding, he ſignifieth that faith is not a wauering perſwation, or that continueth for one day: but ſtedie, and deepely ſetled in the mindes of men, that it might perſeuere the whole life. Hee therefore that is driuen by ſome ſuddē motion to beleeue, hath not faith ſo, y^t he may be reckoned amongſt the faithfull: but hee which conſtantly and (that I may ſay ſo) with a firme foote abideth in that place which is ordeined to him of the Lorde, that hee may alway cleaue to Chriſt. And wee glorie vnderunder the hope. Hence the hope of life to come,Whence, ioye & hope of life to come ariſeth. both ariſeth, and dareth to reioyce, namely, that we leane vppon the grace of God as vponupon a foundation. For the meaning of Paul is, notwithſtanding the faithfull are nowe ſtraungers vponupon earth, yet by their faith they ſurmount the heauens, that they may quietly nouriſhe in their boſome, the inheritaunce to come. And ſo two peſtilent doctrines of the Sophiſters are vtterly ouerthrowen. One, wherein they bidde Chriſtians in comprehending or vnderſtanding the grace of God towardes them to be content with a morall coniecture.Two peſtilent doctrines ouerthrowen. Another wherein they affirme all men to be vncertaine of their finall perſeuerance. But vnleſſe there bee both preſently a certaine knowledge, and alſo in reſpecte of that is to come a conſtant and firme perſwation, who durſt bee ſo bolde as to glorie? the hope of the glorie of God hath appeared to vsus by the Goſpell, which teſtifieth that we are partakers of the heauenly nature. For when we ſhall ſee God face to face,2. Pet. 1.4. 1. Ioh. 3 2.2 Pet 1:41 John 3:2 wee ſhall be like vntounto him.

3 Neither that onelyonly, but wee reioyce yea euen in afflictions, knowing that tribulation bringeth forth patience,

4 And patience tryall or probation, and tryall or probation hope.

5 And hope maketh not aſhamed, becauſe the louelove of God is ſhed abroad in our heartes by the holy ghoſt, which is giuen vntounto vsus.

3 Neither that onelyonly. Leaſt any ſhoulde by the waye of ſcoffing, obiect, that yet neuertheleſſe, chriſtians with their glory or reioycing, are marueylouſly vexed and worne with miſeries in this life, which condition is farre from felicitie: Hee preuenteth that obiection: And ſheweth how the godly are not only, nothing hindered by calamities, that they ſhoulde not be bleſſed, but alſo that their glorie is thereby furthered.Afflictions doe not only not hinder, but alſo they further the glory of the godly. To prooue that hee reaſoneth from the effecte: and hee vſeth a notable gradation, whereby at length hee concludeth, that all the miſeries whatſoeuer wee ſuffer, turne to our health and profite. Where as hee ſayeth the Saintes reioyce in tribulations, it is not ſo to bee vnderſtoode, as though they neyther feared, nor did ſhunne aduerſities, or were not pinched with the bitterneſſe of them when they happen: (for there can bee no patience where there is no feeling of bitterneſſe) but becauſe in the middeſt of their ſorrowe and mourning, they are not without great conſolation, for ſeeing, what ſo euer they ſuffer, they count it to bee diſpoſed by the hande of their moſt gracious father to their profite, they are worthyly ſaide to glory.

For whereſoeuer there is an aduauncing of health: there wanteth no matter of glorying. Heere then wee are taught, what is the ende of our tribulations if wee will ſhewe our ſelues the ſonnes of God. For they ought to inure vsus vntounto patience: and except they doe ſo, the worke of God through our corruption is made voyde and of none effecte. For whence prooueth hee that aduerſities hinder not the glory of the godly, but becauſe p. 62in bearing them patiently, they feele the help of God, which nouriſheth and confirmeth their hope? therefore it is ſure they profite but ill which learne not patience. Neither doeth it let, that there are extant in the Scriptures certaine complayntes of the godly full of deſperation. For God ſometimes for a while doeth ſo vrge and repreſſe his, that ſcarſely they can breath, or thinke vponupon conſolation: but ſtrayghtwayes he bringeth againe vntounto life, thoſe whom hee had almoſt ouerwhelmed in the miſte of death. So that is alway fulfilled in them whiche Paule ſaith. Wee are afflicted on eueryevery ſide,2. Cor. 4.8.2 Cor 4:8 yet are wee not in diſtreſſe, in pouertie, yet not ouercome of pouertie: wee are perſecuted, but not forſaken. Caſt downe, but wee periſhe not. Tribulation patience. How tribulatiō bringeth forth patience.That commeth not of the nature of tribulation, whereby wee ſee ſome men are prouoked to murmure againſt God, yea euen to curſe GOD. But when as the inwarde meekeneſſe which be infuſed by the ſpirite of God, and conſolation which is ſuggeſted by the ſame ſpirite, hath ſucceeded in the place of ſtubburneſſe or frowardneſſe: tribulations are inſtrumentes to begette patience, whiche tribulations can procure nothinge in the obſtinate but indignation and murmuringe.

4 Pacience triall. Iacob. 1.3.Iames ſeemeth in the like gradation to followe a diuerſe courſe: becauſe he ſaith triall or probation bringeth fourth patience.What trial ſignifieth with Paul. But the diuerſe acception of the worde beeing vnderſtoode, will reconcile both places. For Paul taketh tryall or probation for experience, which the faithfull take of the ſure protection of God, whiles they truſting to his helpe, ouercome all extremities: namely, whiles through patient ſufferaunce, they abide firme, for ſo they prooue what valewe the power of God is, whiche hee hath promiſed ſhoulde bee alwaye preſent with his. Iames vſeth the ſame worde for tribulation it ſelfe according to the common vſe of the Scripture:What trial ſignifieth with Iames. becauſe by them God proueth and examineth his ſeruauntes: wherevpon they are often called temptations. Therefor concerning this preſēt place, then hauehave we profitted accordingly in patiēce or ſuffring, whē we accoūt y^e ſame to hauehave cōſiſted vntounto vsus by y^e power of God, and ſo we gather hope that the grace of God ſhall neuer hereafter fayle vsus, which hath alwaye ſuccoured vsus our in neceſſitie. Wherefore hee addeth, that hope ariſeth of tryall or probation: for wee were vnthankefull if when wee hauehave receiued the benefites of God, with the remembraunce of them wee did not afterwarde confirme our hope.

5 Hope maketh not aſhamed. That is to ſay, it hath a moſt ſure iſhewe of health. Whereby appeareth wee are exerciſed of the Lorde in aduerſities to this ende, that our ſaluation might bee promoted by theſe degrees. Then can not miſeries which after a ſort are helpers to bleſſedneſſe, make vsus miſerable. And ſo is that prooued hee ſaide, namely, that the godly hauehave matter of glorying in the middeſt of afflictions. Becauſe the louelove of God. I do not referre this onelyonly vntounto the worde went laſt before, but vntounto the whole ſentence: therefore I ſay we are prouoked or quickened by tribulations vntounto patience, and patience is an experiment vntounto vsus of the helpe of God, whereby wee are the rather incouraged vntounto hope: for howe ſo euer wee bee preſſed, and ſeeme ſuch as ſhoulde ſtraightwayes bee ouerthrowen: yet wee ceaſe not to feele the fauour of God towardes vsus, which is a moſt fruitfull conſolation, and farre more ample then if all thinges happened proſperouſly.Gods fauour is the welſpring of all goodneſſe. For, as when God is angrie, that is miſerie it ſelfe, which in ſhewe ſeemeth to bee felicitie: ſo when he is pleaſed, ſure it is that euen calamities ſhall hauehave a proſperous and happie ſucceſſe. Seeing all thinges muſt ſerue the will of the creator: who according to his fatherly fauour towardes vsus (as Paule will repeate againe in the eyght chapter) tempereth al the exerciſes of aduerſities to our ſaluation. This knowledge of the louelove of God towardes vsus is put into our heartes by the ſpirite of God. For the good thinges whiche God hath prepared for his worſhippers, are hidden both from the eares, and eyes, and mindes of men: it is the ſpirite onelyonly whiche can reueile them. And this participle, ſhedde abroade.

Hath great emphaſis: for it ſignifieth the louelove of God towardes vsus to be ſo plentifully reueiled, that it might fill our heartes. And being ſo ſhedde abroade through all partes, it doeth not onelyonly mitigate ſorrowe in aduerſitie: but as a ſweete ſauce, it maketh tribulations amiable.

p. 63Moreouer, he ſayth this ſpirite is giuen, namely, beſtowed vponupon vsus by the free goodneſſe of God, and not rendered vntounto vsus for our merites. As Auguſtine noteth very well:LoueLove here betokeneth that louelove wherewith God loueth vsus, and not that louelove wherewith wee louelove him. who notwithſtanding is deceiued in the expoſition of the louelove of God: he ſayth wee ſuffer aduerſitie conſtantly, and are confirmed in hope, becauſe wee being regenerate by the holy ſpirite doe louelove God. This is veryly a godly ſaying, but it commeth not neere the minde of Paule. For louelove here is not taken actiuely, but paſſiuely. And ſure it is, nothing els is taught of Paule, then this to bee the true fountaine of all louelove, that the faythfull bee perſwaded they are loued of God: neither are they lightly drenched with this perſwation, but therewith they hauehave their mindes altogether imbrued.

6 For Chriſt when wee were yet weake according to the time, died for the vngodly.

7 Doubtleſſe one will ſcarſe die for a righteouſnes man: but yet for a good man it may be that one dare die.

8 But God confirmeth his louelove towardes vsus, ſeeing that while we were yet ſinners, Chriſt died for vsus.

9 Much more then, being nowe iuſtified by his blood, we ſhalbe ſaued from wrath through him.

6 For Chriſt. In tranſlating, I durſt not take ſo muche vponupon mee, as to turne it according to the time wherein wee were weake, which ſence notwithſtanding liked mee rather. For here beginneth an argument from the greater to the leſſe, which hee proſecuteth afterwarde at large. Albeit hee hath not framed the courſe of his ſpeach ſo diſtinct: but the diſordered compoſition of the ſpeach ſhall trouble the ſence nothing. If Chriſt (quoth hee) take pitie vponupon the vngodly, if he reconciled his enemies to his father, if hee did this by the vertue of his death: nowe muche more eaſely will hee ſaue them being iuſtified: being reſtored to fauour, hee will keepe them in the ſame: chiefly ſeeing the efficacie of his life is nowe added vntounto his death. Some take the time of weakneſſe for that time, wherein Chriſte beganne firſte to bee manifeſted to the worlde: and they ſuppoſe thoſe men, who were vnderunder the erudition of the lawe, to hauehave bene like vntounto children. But I referre it vntounto euerie one of vsus: and ſaye it noteth the tyme,What tyme is called the tyme of weaknes. that goeth before eueryevery mans reconciliation to God. For as we are all borne the ſonnes of wrathe, ſo are we holden vnderunder that curſe, vntill we be made partakers of Chriſt. And he calleth thoſe infirme or weake which hauehave nothinge in them but it is corrupted. For he termeth the ſame ſtraightwayes after vngodly. Neither is it any newe thing that this word infirmitie ſhould be ſo taken. So he calleth the priuie parts of the bodie,1. Cor. 12.22, 2. Cor. 10.10.1 Cor 12:222 Cor 10:10 feeble: And the preſence of the bodie which hath no maieſtie, weake. And this ſignification a litle after doeth often occurre. Therefore, when we were feeble, that is, neither worthie nor mete that God ſhould reſpect vsus, at that tyme Chriſt died for the wicked: becauſe faith is the beginninge of pietie, from the which they were all eſtraunged, for whome he died, which alſo taketh place in the old Fathers, who had obteined righteouſnes before this death. For they had that benefite from his death that was to come.

7 For the iuſte. Reaſon forced me to ſett downe this particle gar, id eſt. For, rather affirmatiuely, or by the waye of declaration then cauſatiuely. This is the meaning of the ſentence, it is a very rare thing amongſt men, that any ſhoulde die for a iuſt man: although that may nowe and then happen. But let vsus grannt that,No ſuch example of louelove any where to bee found, as was in Chriſt, who died for the vngodly and his enemies. yet can no man bee founde that will die for a wicked man: That did Chriſt. So it is an amplification taken from a compariſon, becauſe no ſuche example of louelove is extant amongſt men, as Chriſt ſhewed towardes vsus.

8 And God confirmeth. Seeing this verbe ſuniſt eſi is of a doubtfull ſignification, it is more fitte in this place to bee taken for to confirme. For the purpoſe of the Apoſtle is not to incitate vsus vntounto thankefulneſſe, but to eſtabliſh the confidence and affiance of conſciences.

Hee confirmeth. That is, he declareth his ſure & moſt conſtant louelove towards vsus, in that for the vngodly ſake he ſpared not Chriſt his ſonne. For herein his louelove appeared, y^t not being prouoked by p. 64louelove, of his owne free will he firſt loued vsus, as Iohn ſaith. They are here called ſinners) as in many other places) who are altogether corrupted, and addicted to ſinne: as Iohn ſaith,Iohn 3.16.John 3:16 God heareth not ſinners. That is ſuch as are deſperately,Iohn 9.31.John 9:31 and wholly giuen to wickednes. A woman that was a ſinner, that is, of an vnhoneſt life. And that appeareth better by the Antitheſis, whiche ſtraightwayes followeth, beyng iuſtified by his blood. For ſeeyng hee oppoſeth theſe two betweene themſelues,Luke 7.37.Luke 7:37 and faythe they are iuſtified who are deliuered from the guiltineſſe of ſinne: it is a conſequent, they are ſinners who for their euill wookes are condemned. The ſumme is, if Chriſte by his death hath purchaſed righteouſneſſe vntounto ſinners,Chriſt is no leſſe able nor willing to defēd then he was to redeeme. much more ſhall hee defend them, beyng now iuſtified, from deſtruction. And in this laſt member hee applyeth the compariſon of the leſſe and greater vntounto this doctrine. For it were not enough that ſaluation was once purchaſed for vsus, except Chriſte did conſerue y^e ſame ſafe and firme vntounto the ende. And that is it the Apoſtle goeth about nowe, namely, that it is not to be feared leaſt Chriſt ſhould breake of the courſe of his grace in the middle raſe. For ſince he hath reconciled vsus to y^e father, ſuch is our condition, that hee will ſhewe foorth his fauour more effectually towardes vsus, and dayly increaſe the ſame.

10 For if, when wee were enemies, wee were reconciled to God by the death of his ſonne: much more being reconciled, ſhall wee be ſaued by his life.

This is an expoſition of the former ſentence with an amplification, taken frome the compariſon of life and death. Wee were enemies (quoth hee) when Chriſte tooke vponupon him the mediation to reconcile the father. Nowe we are friendes through his reconciliation: if that coulde bee brought to paſſe by his death, his life ſhall be of greater power, and more effectuall. So then we hauehave notable teſtimonies, which may cōfirme y^e confidence of ſaluation in our heartes. His meaning is, wee were reconciled to GOD by the death of Chriſte, becauſe it was the ſacrifice of reconciliation, whereby GOD was reconciled to the worlde, as I hauehave declared in the fourth Chapter. But here the Apoſtle ſeemeth to be contrary vntounto himſelfe. For if the death of Chriſt were the pledge of the louelove of God towards vsus:Obiection. It followeth that euen then we were acceptable to him,Anſweare. but now he ſaith we were enimies: I aunſweare, becauſe God hateth ſinne, we alſo are odious vntounto him, as we are ſinners, but as in his ſecret counſayle he electeth vsus into the body of Chriſt, he ceaſeth to hate vsus. But the reſtoring into fauour is vnknowne vntounto vsus, vntill we perceiue it by faith. Therefore in reſpect of our ſelues, we are alway enimies, vntil the death of Chriſt come betweene to reconcile God. And this difference of a twofold reſpect is to be noted. For otherwiſe we know not the free mercy of God, then if we be perſwaded that he ſpared not his onelyonly begotten ſonne, becauſe he loued vsus at ſuche time as there was enmitie betweene him and vsus: Againe wee doe not ſufficiently feele the benefite brought vntounto vsus by the death of Chriſte, except this be vntounto vsus the beginning of our reconciliation with God, that wee being perſwaded, the ſatiſfaction being perfourmed, hee is nowe fauourable to vsus, who before was iuſtly angrie with vsus. So when acceptation into grace is aſcribed to the death of Chriſte, the meaning is, that then the guiltineſſe is taken away, whereunto wee are otherwiſe ſubiect.

11 And not this onelyonly: but alſo wee reioyce in God through our Lorde Ieſus Chriſte: by whome we are nowe reconciled.

11 And not this onelyonly. Nowe he ſcaleth vntounto the higheſt ſteppe of reioycing. For whiles wee glory that God is ours, what ſo euer good thinge may eyther bee imagined or wiſhed, doeth followe and flowe out of this fountayne. For God is not onelyonly the chiefeſt of all good thinges, but he conteineth the ſumme and eueryevery part in him ſelfe:God, in whom all good things are included is made ours by faith. and hee is made ours by Chriſt. Hither then doe wee come by the benefite of fayth, that nothing bee wanting vntounto vsus touching felicitie. And it is not without cauſe hee ſo often repeateth reconciliation.

Firſt, that wee might learne to fixe our eyes vponupon the death of Chriſt, as often as wee ſpeake of our ſaluation.

p. 65Secondly, that we may knowe that our confidence is no where tis to be repoſed, then in the forgiueneſſe of ſinnes.

12 Wherefore as by one man ſinne entered into the world, and by ſinne death: and ſo death went ouer all men: in as much as all hauehave ſinned.

13 (For vntounto the lawe ſinne was in the world: but ſinne is not imputed, while there is no lawe.)

14 But death raigned from Adam vntounto Moſes, euen ouer them that ſinned not after the like maner of the tranſgreſſion of Adam, which was the figure of him that was to come.

12 Wherefore as. Now hee beginneth to exaggerate the ſame doctrine by a compariſon taken from contraryes. For if Chriſt came therefore, that he might deliuer vsus from that calamitie into the which Adam fell, and did precipitate all his poſteritie with him: we can no way better ſee what we hauehave in Chriſt then when it is ſhewed vntounto vsus what wee loſt in Adam: although all thinges are not a like on both partes. Therefore Paul addeth a correction, which ſhall be ſeene in his place: and wee alſo if there be any diuerſitie ſhall note it.It is a vice in writing when that is not put down which might anſwere the former. The (inconſequent) doth ſomewhat darken the ſpeech, becauſe the ſeconde member in the compariſon is not expreſſed which might anſwere to the former. But wee will doe our diligence to make both playne when wee come vntounto the place. Sinne entered into the worlde. &c.

Marke here what order hee vſeth. For hee ſaith ſinne was firſt: and of that death followed. For there are ſome that goe about to prooue vsus to bee ſo caſt away by the ſinne of Adam, as though we periſhed through no fault of our owne, but therefore onelyonly, as though hee ſinned for vsus. Yet Paule affirmeth plainely that ſinne hath entered into all which ſuffer the puniſhment of ſinne. And that hee vrgeth more ſtrickly, when a litle after he ſetteth downe the reaſon why all the poſteritie of Adam is ſubiect to the power of deathe, namely (quoth he) becauſe we hauehave all ſinned. Furthermore, this fame, to ſinne, is to be corrupte and faultie.Sinne taken for corruption of nature. For that naturall prauitie which we bringe out of our mothers wombe, althoughe it doe not ſo ſone ſhewe fourth his fruites, yet neuertheleſſe it is ſinne before the Lorde, and deſerueth his vengeance: And this is that ſinne they call originall. For as Adam by his firſte creation as well receyued for him ſelfe as for his poſteritie the gifts of Gods grace: ſo hee falling from the Lorde corrupted, viciated, defiled, and deſtroyed our nature in him ſelfe. For hee being put away from the ſimilitude of God, could begette no ſeede but like vntounto himſelfe.Howe all are ſaid to hauehave ſinned, Wee hauehave all therefore ſinned, becauſe wee are all indued with naturall corruption: and ſo are become ſinnefull and frowarde. For that imagination was friuelous, whereby in olde tyme the Pelagians went aboute to ſhift of the wordes of Paule, ſaying, that ſinne hath deſcended from Adam to all mankinde by imitation: for ſo Chriſt ſhoulde bee onelyonly an example of righteouſneſſe, and not the cauſe. Here alſo it may eaſely be gathered, that the queſtion is not of actuall ſinne: for if eueryevery one ſhoulde woorke giltineſſe to him ſelfe, to what ende ſhould Paul compare Adam with Chriſt? it followeth therefore that ingraffed and naturall corruption is noted.

13 Vntill the lawe. This parentheſis contayneth a preoccupation. For becauſe it ſeemeth not there is any tranſgreſſion without the lawe: it might bee doubted whither there were any ſinne before the Lawe. That there was after the lawe there is no doubt: onelyonly the queſtion was of the time went before the lawe. Therefore he anſwereth, that albeit God had not as yet denounced ſentence by the written lawe, yet was mankinde vnderunder the curſe, yea and that from his mothers wombe: and therefore much leſſe were they abſolued from the condemnation of ſinne, who liued wickedly before the publiſhing of the lawe. For there was alway a God to whom worſhippe was due,If al men be ſinners as they come out of their mothers wombe, much more are they which liue wickedly. and there was alway ſome rule of righteouſneſſe. This interpretation is ſo playne and cleare, that it doth ſufficiently of it ſelfe refell all contrary interpretations. But ſinne is not imputed. Without the reprehēſion of the law we are in a maner a ſleep in our ſins, And although we are not ignorant that we do euil, yet as much as in vsus is, we ouerwhelme the knowlege of euill offering it ſelf: at the leaſt we put it out throgh ſuddain forgetfulnes, but whiles the law reproueth & checketh vsus, as it were pulling vsus by y^e eare, it doth awaken vsus, ſo that now & then we returne to thinke vpō the iudgement of God. Therefore the Apoſtle noteth how peruerſe men are, when they are not ſtirred vp by the law, namely p. 66the difference of good and euill for the moſt part being driuen away, ſecurely and ſweetely to pamper thēſelues as though there were no iudgement of God. Otherwiſe, that iniquities hauehave bin imputed vntounto men of God, the puniſhēnt of Cain, the flood where in all the world was deſtroyed, y^e deſtruction of Sodom, y^e plages fell vponupon Pharao and Abimelech for Abraham, laſtly, the euils came vpō Egipt do proue, that men alſo amongſt thēſelues hauehave charged one another w^t ſin, it is manifeſt by ſo many cōplaints & expoſtulations, wherin one accuſeth another of iniquitie: againe, by their apologies wherin they ſtudiouſly go about to clere their deeds. Finally y^t eueryevery mā was gilty of euill & good in his owne conſcience, there be many examples w^t proue. But for the moſt part they did ſo wincke at their euil facts, y^t they would impute nothing vntounto thēſelues for ſinne, but that they were conſtrayned. Therefore when he denieth ſin to be imputed w^tout the lawe,How ſin is ſaid, not to be imputed without the lawe. hee ſpeaketh by the way of cōpariſon: namely, becauſe whē they are not pricked by y^e ſting of the law, they bury thēſelues in ſlothfulnes. Furthermore, Paul hath inſerted this ſentēce very wiſely, y^t y^e iewes might therby y^e better learn, how great blame they ſhuld ſuſtein, whō the law did opēly condēne. For, if they were not free frō puniſhmēt, whō God neuer ſōmoned gilty before his tribunal ſeat, what ſhal come vntounto the Iewes to whō the lawe like a cryer ſheweth their giltines? yea denoūceth iudgement? another reaſō alſo may be brought, why he may plainly ſay, y^t ſin rained before y^e law, yet was not imputed: namely,Another reaſon why ſin is ſaide to hauehave raigned, but not to hauehave bin imputed before the lawe. y^t we might know the cauſe of death not to come of the law, but to be ſhewed by the law. Hee ſaith therfore y^t all men were forthw^t frō the fal of Adā miſerably caſt away, albeit y^e deſtruction was long after reueiled by y^e lawe. If you tranſlate y^e particle aduerſatiue de although, albeit, the text ſhal run better: for the meaning ſhalbe, albeit men flatter thē ſelues, yet they cānot eſcape the iudgement of God, yea whiles y^e law doth not reproue thē. Death raigned frō Adā. He openeth more clearly, how it profited men nothing, y^t frō Adam vntil the publiſhing of y^e law they liued licenciouſly, & ſecurely, the choiſe or difference of good & euil being reiected, & ſo w^tout the admonition of the law y^e remēbrance of ſin was buried: becauſe neuertheleſſe ſin was of force vntounto condemnation. Wherefore then alſo death rained, becauſe y^e cecitie & hardnes of mē cold not oppreſſe y^e iudgement of God.

14 Yea euen ouer them. Although this place bee commonly vnderſtood of infantes, who, not being giltie of any actuall ſinne, dye through originall corruption: yet had I rather expound it generally of all thoſe ſinned without lawe. This ſentence muſte be annexed vntounto the wordes wente before, where it was ſaid, that they which wanted the lawe did not impute ſinne vntounto themſelues. They therefore ſinned not after the ſimilitude of the tranſgreſſion of Adam:How they who ſinned without law are ſaid not to hauehave ſinned after the ſimilitude of Adam. becauſe they had not as he had, the will of God reueiled by a certan oracle. For God had forbidden Adam to touch the fruite of knowledge of good and euill: but to theſe he gaue no cōmandement beſydes the witnes of their conſcience. The meaninge then of the Apoſtle is, ſecretly to inſinuate, that through this diuerſitie betwene Adam and his poſteritie it commeth not to paſſe, that they are exempted frome condemnation. In the meane while vnderunder the vniuerſall catalogue infantes alſo are comprehended. Who is the figure of him that was to come. This ſentence is put inſtead of the other member. For wee ſee one onelyonly parte of the compariſon expreſſed, the other being by that vice in writing called anacoluthon, that is a non ſequele or conſequent, omitted. A man may therefore take it, as though it were written thus, as by one man ſinne entered into the whole worlde, and by ſinne death: ſo by one man cōmeth righteouſnes & by righteouſnes life. And where as he ſaith Adā was a figure of Chriſt,Howe Adam is a figure of Chriſt. it is no marueile: for euen in things moſt contrary there appereth alway ſome ſimilitud. becauſe therfore, as throgh y^e ſin of Adā we are al loſt, ſo by y^e righteouſnes of chriſt we are reſtored: very aptly hath he called Adā a tipe of chriſt. And note y^e Adā is not called a figure of ſinne: nor Chriſt of righteouſnes, as though they went only before vsus by their example, but y^t one is compared with the other, leaſt thou fall fouly with Origen, and that into a pernicious errour. For he diſputeth Philoſophically and prophanely of the corruptions of mankinde, and doth not onelyonly extenuate the grace of Chriſt, but in a maner doth wholly deſtroy it. Whereby Eraſmus is by ſo much the leſſe excuſable, who taketh ſo great paynes to excuſe ſo groſſe a dotage.

15 But not as the offence, ſo alſo the gift, for if through the offence of one many be dead, much more the grace of God, & gift of God in grace, which is by one man Ieſus Chriſt, hath abounded vntounto many.

p. 6715 But not as the offence. Nowe followe corrections of the late compariſon: wherein notwithſtanding the Apoſtle doeth not curiouſly diſcuſſe whatſoeuer diſſimilitude there is betweene Chriſt and Adam, but hee doeth occurre thoſe errours: whereinto men might otherwiſe eaſily fall. And that is wanting to the expoſition, wee will adde.

For albeit hee oftentimes maketh mention of the difference, yet maketh hee mention thereof no where but there is a defecte, or at the leaſt ſome eclipſe, whiche verily are faultes in ſpeeche, yet ſuch as are not preiudiciall to the maieſtie of the celeſtiall wiſedome is deliuered vntounto vsus by the Apoſtle. But rather it is brought to paſſe by the ſinguler prouidence of God, that vnderunder a baſe ſtile, theſe high myſteries ſhould be deliuered vntounto vsus: that our fayth might not depende vppon the power of humane eloquence, but vppon the onelyonly efficacie of the ſpirite.

And hee doeth not heere as yet preciſely vnfoulde that maner of correction: but ſimply hee teacheth there is a greater meaſure of grace purchaſed by Chriſt, then of condemnation contracted by the firſt man. Whereas ſome thinke the Apoſtle diſputeth or frameth an argument here, I know not whither all will approue of it or no. In deed it might (& that not vnaptly) be inferred, if y^e fall of Adam were of ſuch force to the deſtructiō of many, much more effectuall is the grace of God to the benefit of many: ſeeing it is graunted, y^t Chriſt is of far greater power to ſaue, then Adam to deſtroy. But becauſe they can not be refuted, if any will take it, w^tout an illation or concluſion: for me they ſhall chuſe whither ſentence they wil. Albeit y^t which next foloweth cānot be coūted an illation or concluſion: & yet is it of y^e ſame nature. Whereby it is like, y^t Paul doth ſimply correct, or by exceptiō moderate y^e, w^c he ſaid of y^e ſimilitud of Chriſt & Adā. And note, y^t here, mo are not compared w^t many (for y^e queſtiō is not of y^e multitud of men) but he reſoneth thus, ſeeing y^e ſin of Adā did deſtroy many, y^e righteouſnes of Chriſt hath no leſſe power to ſaue many. Where as he ſaith we periſhed by y^e offēce of one, vnderſtād it thus: becauſe corruptiō is deſcēded frō him to vsus. For we do not ſo periſh thorowe his fault, as though we were w^tout fault our ſelues:Howe wee are ſaid to periſhe through the fall of Adam. but becauſe his ſin is y^e cauſe of our ſin, Paul aſcribeth our deſtructiō to him. I cal y^t our ſin, is graffed in vsus, & wherewith we are borne. The grace of God, and the gift of God in grace. Trace properly is oppoſed againſt offence,What is ment by grace, & what by the gift of grace. & the gift which proceedeth frō grace, againſt death. Therfore grace ſignifieth y^e mere goodnes of God, or his free louelove, whereof he gaue a teſtimony in Chriſt, y^t he might helpe our miſerie. And y^e gift is y^e fruit of merciemercy, which hath come vntounto vsus, namely, reconciliation whereby we hauehave obteined life & health, righteouſnes, newnes of life, & whatſoeuer is like. Whereby we ſee how ſottiſhly the ſcholemen define grace, whiles they wil hauehave it to be nothing els thē a quality infuſed into the harts of mē. For grace properly is in God, the effect of grace is in vsus. And he ſaith the ſame grace was of one man Chriſt, becauſe the father hath made him the fountaine, of whoſe fulnes all men muſt draw. And ſo he teacheth, there can not one droppe be found out of Chriſt: neither is there any other remedy of our pouertie, then that he powre into vsus of his abundance.

16 And not as by one which had ſinned, ſo the gift. For iudgement came of one offence to condemnation, but the gift is of many offences to iuſtification.

16 This is a ſpeciall reaſon of the correction, that by one offence the guiltines was of force to the condemnation of vsus al: but grace or rather the free gift is effectual to iuſtification from many offences. For it is a declaration of the laſt ſentence: becauſe as yet he had not expreſſed, howe, or in what part, Chriſt excelled Adam. This difference being put downe, it is apparant that they hauehave thought wickedly, who hauehave taught y^t we recouer nothing els in Chriſt, but that we ſhould be deliuered from originall ſin, or corruption drawen from Adam.What bee thoſe many offences are done away by the benefit of Chriſt. Adde, that thoſe ſame many offences, from the which he teſtifieth wee are purged through the benefite of Chriſt, are not onelyonly to be vnderſtood of thoſe, which eueryevery one hath committed before baptiſme, but alſo of thoſe, by the which the godly do dayly draw guiltines vponupon them, and to y^e condemnation whereof they ſhoulde worthily be ſubiect, except this grace did helpe forthwith.Iudgement for tract iuſtice. Gifte ſignifieth free pardon. When to iudgement he oppoſeth gift, the firſt ſignifieth rigor, as the other ſignifieth free pardon.

For of ſeueritie or rigour commeth condemnation, of pardon cōmeth abſolution. Or (which is all one) if God deale w^t vsus according to iuſtice, we are all vndone: but hee iuſtifieth vsus freely in Chriſt.

p. 6817 For if through the offence of one, death hath rained by one: much more ſhal they which hauehave receiued the abūdāce of grace, and gyfte of righteouſnes, raigne in life by Ieſus Chriſt.

17 For if through the offence of one. Againe hee addeth a generall correction, wherein he perſiſteth y^e rather, becauſe his purpoſe is not to proſecute eueryevery part, but to ſet down the ſpeciall ſumme of the matter. Before he ſaid, the power of grace had ouermatched the power of ſinne. Hereby he comforteth, & confirmeth y^e faithful, & withall he prouoketh, & exhorteth thē to reuerence y^e bountifulnes of God. For this is the meaning of ſo ſtudious a repetitiō, y^t the grace of God might be cōmended according to y^e dignitie therof, y^t men might be drawen frō truſt in thēſelues vntounto Chriſt: that we hauing obteined his grace, might inioy full aſſurance, whence at length ſpringeth thankfulnes. The ſum is becauſe Chriſt excelleth Adam, the righteouſnes of Chriſt ouercōmeth the ſin of Adā: the curſe of Adā is ouerthrowen by y^e grace of Chriſt… the death came of Adam, is ſwallowed vp of the life is come of Chriſt. But yet euen the members of this compariſon do not anſwere one another. For he ſhoulde hauehave ſaid, the benefit of life raigneth & floriſheth more by the abundance of grace: in ſteed thereof he ſaith the faithfull ſhall raigne, which is as much in value: becauſe the kingdome of the faithfull is in life, & alſo y^e kingdome of life is in the faithful.A twofold difference betweene Chriſt & Adam Furthermore it is neceſſarie to note here two differences betweene Chriſt and Adam: which the Apoſtle hath not therfore omitted, as though he thought them meet to be neglected, but becauſe concerning the preſent argument it was no matter to reckon them.

The firſt is, that through the ſinne of Adam we are not condemned by ſole imputation, as though the puniſhment of anothers faulte were exacted vppon vsus: but therefore ſuſteyne wee the puniſhment of his ſinne, becauſe wee are alſo guiltie of his crime, Namely in as muche as our nature beeing corrupted in him, is holden guiltie of iniquitie before GOD. But by the righteouſneſſe of Chriſte, wee are reſtored in another ſorte vntounto ſaluation. For it is not therefore imputed vntounto vsus as though it were within vsus: but becauſe wee poſſeſſe Chriſt himſelf with all his graces, giuen vntounto vsus by the bountifulnes of the father. Therefore the gifte of righteouſnes ſignifieth not a qualitie where w^t God indueth vsus (as ſome hauehave very wickedly expounded) but the free imputation of righteouſnes. For the Apoſtle declareth what he ment by the word grace. The ſecond difference is, y^t the benefite of Chriſte hath not redounded vntounto all men, as Adam hath plonged al his progenie in condēnation. And the reaſon is at hand, for ſeeing this malediction or curſe w^t wee draw from Adam, is deriued vntounto vsus by nature: it is no maruayle though it comprehend the whole maſſe. But veryly that we may come into participation of the grace of Chriſt, wee muſt be graffed into him by faith. Therefore to obtayne the miſerable inheritaunce of ſinne, it is inough to be a man for it abideth in fleſh and blood. But to obtaine the righteouſnes of Chriſt, thou muſt needs be a faithfull man: becauſe that by faith his felowſhip is obtayned. It is cōmunicated to infantes by a ſpeciall maner: for they hauehave the priuiledge of adoption in the couenant, whereby they paſſe into the ſocietie of Chriſt. I ſpeake of the children of y^e godly, vntounto whom the promiſe of grace is directed, for others are not exempted from the common eſtate.

18 Therefore as by the offence of one condemnatiō came vponupon all men: ſo by the iuſtification of one, iuſtification of life is come vponupon all men.

18 This is an imperfect ſpeech, which may be made perfect if the words condemnation and iuſtification be read in the nominatiue caſe, as ſure they muſt bee reſolued if you will hauehave the ſence perfect. And it is the generall concluſion of that compariſō which went before. For now, hauing omitted the mention of the interpoſed correction, he knitteth vp that ſimilitude, as by the offence of one we are made ſinners: ſo the righteouſnes of Chriſt is effectual to iuſtifie vsus: although he putteth not dikaioſunen, That is, the righteouſnes of Chriſt, but dikaioma, that is, the iuſtification of Chriſt: that he might admoniſh, how Chriſt is not iuſt priuately to himſelfe, but that righteouſnes wherewithall hee was indewed doeth extende further,How the righteouſneſſe of chriſt is common to al namely, that bee might inriche the faithfull with the gift beſtowed vponupon him. He maketh it a grace common to all, becauſe it is offered to all, not that all men p. 69are partakers of it indeede. For albeit Chriſte ſuffered for the ſinnes of the whole worlde, and bee indifferently through the goodneſſe of God offered vntounto all, yet all doe not receiue him. And thoſe two wordes which hee vſed of late may be repeated in this ſenſe, as by the iudgement of God it came to paſſe, that the ſinne of one ſhoulde redownd to the condemnation of many, ſo ſhal grace be effectual to the iuſtificatiō of many. Iuſtificatiō of life (in my iudgement) is taken for abſolution, whiche reſtoreth life vntounto vsus, as though hee called it a quickening iuſtification. For thence commeth the hope of ſaluation, if God bee mercifull vntounto vsus: and of neceſſitie wee muſte be iuſte, that wee may bee acceptable to him. Therefore life commeth of iuſtification.

19 For as by the diſobedience of one man, many were made ſinners: ſo by the obedience of one ſhall many bee made iuſte.

This is no ſuperfluous ſpeeche, but a neceſſary declaration of the former ſentence. For it ſheweth that we are ſo guiltie by the offence of one man, that we are not innocent. Hee ſaid before we were damned: but leaſt any man ſhould attribute vntounto himſelfe innocencie, he woulde alſo adde, that eueryevery one is condemned, becauſe he is a ſinner.

Moreouer, when hee ſaith wee are iuſtified by the obedience of Chriſte: heereby wee gather, Chriſte, in that hee ſatiſfied the father, to hauehave purchaſed righteouſneſſe for vsus.Righteouſnes is a qualitie in Chriſt, and is made ours by imputation. Whereupon it followeth, the qualitie of righteouſneſſe is in Chriſte: but that is imputed vntounto vsus, whiche is proper to him. And alſo hee openeth what kinde of righteouſneſſe the righteouſneſſe of Chriſte is, when hee calleth it obedience: where let vsus note I pray you, what we muſt bring into the ſight of God, if we wil be iuſtified by workes, namely, obedience of the lawe, not ſuch as is perfecte in ſom one part or other, but which is eueryevery way perfect. For if y^e iuſt man fall, all his former righteouſneſſe is not remembred. Here alſo wee are to learne, that they are peruerſly ledd in pleaſing God, who of themſelues deuiſe, what they may thruſt vponupon him. For then wee worſhip him beſt, when wee followe that which he hath commaunded vsus, and giuegive obedience to his worde. Let them goe now who boldly claime vntounto themſelues y^e righteouſnes of works, which is not otherwiſe then when the law is fully and perfectly kept. Likewiſe wee gather that they are deceiued who brag before god thoſe works they hauehave inuented thē ſelues, which he eſteemeth no better then dounge. For obedience is better then ſacrifices.

20 Moreouer the lawe entred that the offence ſhoulde abound: for where ſinne abounded, grace ſuper abounded.

21 That as ſinne raigned by death, ſo might grace alſo raigne by righteouſnes vntounto eternal life through Ieſus Chriſt our Lord.

20 Moreouer the law entred. This queſtion dependeth of y^t he ſaid before: namely, that ſin was before the law were publiſhed: for that being once heard, this followed ſtraightwaies, to what end then was the law needfull? Wherfore of neceſſitie this difficultie was to be vnfolden: but becauſe then it was not meet to make any longer digreſſion, hee differred it vntounto this place. And now alſo by the way he doth diſpatch it,The law was partly giuen that men might the better ſee their own deſtruction. ſaying, the law entred, that ſin might abound. He doth not here ſhew the whole office & vſe of the law: but toucheth one onelyonly parte, which ſerued for the preſent purpoſe. For he teacheth, that to the end the grace of God might hauehave place, it was expedient men ſhould better ſee their owne deſtruction. They were verily before the lawe caſtawaies: yet becauſe they did ſeeme vntounto thēſelues to ſwim in their owne deſtruction, they are thruſt downe into the deepe, y^t their deliuerance might be the more excellent, whiles beyond all mans iudgement they eſcape thence. Neither was it abſurd that the law ſhould partly be giuen for this cauſe, that men alreadie once condemned, it might twiſe condemne: for there is nothing more iuſt, then that men by all meanes might be brought, yea being conuicted might be drawen to feele their euils. That ſinne might abound. It is knowen howe ſome after Auguſtine are wont to expoūd this place: namely, that cōcupiſcence is ſo much y^e more prouoked, whiles it is reſtrained by y^e barres of the law: becauſe it is naturall vntounto man to ſtriue after that is forbidden. But I vnderſtand no other augmētatiō to be noted here, then of knowledge and obſtinacie. For by the lawe, ſinne is laide open p. 70before the eyes of man, that he might be compelled to ſee condē nation prepared for him. So ſin occupieth the conſcience, which otherwiſe being caſt behinde them, men made no account of.

Moreouer he which before did ſimply paſſe the bounds of iuſtice, now a law being giuen, is a deſpiſer of the authoritie of GOD, ſince the time that the will of God was knowen vntounto him, which he according to his luſt hath ſhamefully contēned.How ſinne is increaſed by the lawe. Whereupon it followeth, that ſin is increaſed by the law, becauſe then the autority & maieſtie of the lawmaker is deſpiſed. Grace alſo hath ſuperabounded. After that ſin had holden men, being ouerwhelmed therewith, then grace did helpe. For this he teacheth, that the greatnes of grace was by ſo much the more apparant, as y^t when ſin aboundede, it did powre out it ſelfe ſo aboundantly,Why condemnation is ſet before vsus in the lawe. that it did not onelyonly ouermatch that deluge of ſinne, but alſo ſwallow it vp. And here we are to learne, that cōdemnation is not therfore ſet before vsus in the law, that we ſhould abide in it: but y^t our own miſerie being ſufficiently acknowledged,Eſa. 61.1.Isa 61:1 we might be lift vp vntounto Chriſt, who is ſent to be a Phiſition to the ſicke, a deliuerer of the captiue, a cōforter of the afflicted, a ſauiour of the oppreſſed.

20 That as ſin raigned in death: As ſin is called the ſting of death, becauſe death hath no power againſt man,Death hath no autoritie at all ouer mā but by ſin, therfore ſin executeth his autoritie by death. but for the cauſe of ſin: ſo ſin executeth his power by death. Therefore is it ſaid to exerciſe his authority by death. In the latter parte of this verſe there is y^e figure Syncheſis, that is when the order is euerye way confuſed, and yet it is not ſuperfluous. The antitheſis had been ſimple, if he had ſaid thus, that righteouſnes might raigne by Chriſt. But Paule not being content to hauehave oppoſed cōtraries to contraries, addeth grace: to the end he might print more deepely in memory, that it is not of our merite, but wholy of the bountifulneſſe of God. Before hee ſaide that death raigned: Now he aſcribeth the kingdome vntounto ſin, but whoſe end and effect is death. And he ſaith in the pretertence it raigned: not that it hath nowe ceaſed to raigne in thoſe that are borne onelyonly of fleſh and blood: but he diſtinguiſheth ſo betweene Chriſt, & Adam, that he aſſigneth to either of them his time. As ſone therefore as the grace of Chriſt beginneth to floriſh in eueryevery one, y^e kingdome of ſinne and death ceaſeth.