Commentary on Romans, Commentary · Chapter 2

Commentary on Romans · Commentary · Chapter 2

CHAP. 2.

1 THerefore thou art inexcuſable, O man, whoſoeuer thou arte that iudgeſt: for in that thou iudgeſt another, thou condemneſt thy ſelfe: for thou that iudgeſt, doeſt the ſame thinges.

2 But wee know that the iudgement of GOD is according to truethe, againſte them whiche committe ſuche thinges.

THis reprehenſion concerneth hypocrites: who whiles they bleare the eyes of men with the ſhewes of externall holineſſe, thinke themſelues alſo to be ſafe before God,Hypocrites if they can ſatiſfie the eyes of men, they thinke all is wel. as though they had ſufficiently diſcharged all their duetie towardes him. Paule therefore after hee hadde ſhewed the groſſer faultes, leaſte hee ſhoulde leaue any for iuſt before God, inuadeth this kinde of Saints, which could not bee comprehended in the firſt Catalogue.

Nowe the conueiance is plainer, and eaſier, then that any ought to maruaile whence the Apoſtle gathereth this reaſon. Hee therefore maketh them inexcuſeable, becauſe they themſelues knew the iudgement of God, & yet neuertheleſſe p. 19tranſgreſſed the lawe: as though hee ſhoulde ſay, albeit thou doſt not conſent to the vices of others, yea, doeſt ſeeme purpoſely to bee an enemie, and reuenger of vices: yet becauſe if thou doeſt truely examine thy ſelfe, thou art not free from them, thou canſt not pretende any defence. For in that thou iudgeſt another. Beſides the notable reſemblance, or mutuall reſpect of the Greeke woordes, Crinein cai catacrinein: The exaggeration which hee vſeth againſt them is to bee noted. For the phraſe or manner of ſpeeche auaileth as much, as if hee ſhoulde ſay, thou art twiſe damnable,They are twice damnable that are giltie of the ſame faults they reproue in others. who art giltie of the ſame vices which thou reproueſt, and accuſeſt in others. For it is a knowen ſentence, that they whiche aſke an account of another of his life, doe denounce the lawe of vprightneſſe, continencie, and all other vertues to themſelues: neither are they worthie of any forgiueneſſe, if they commit the ſame which they tooke vppon them to correct in another. For thou iudging doeſt euen the ſame. So it is worde for worde, which you may turne thus: For thou that iudgeſt another, doeſt the ſame thinges. Moreouer, the meaning is, notwithſtanding thou iudgeſt them, yet thou doeſt them. And hee ſaieth, they did them, becauſe they were not of a right minde: ſeeing ſinne properly is of the minde, therefore in this they condemne themſelues, becauſe whiles they reprooue a theefe, or adulterer, or an euill ſpeaker, they pronounce not iudgement againſt the perſons, but againſte the vices whiche ſticke euen in their owne bones.

2 Wee knowe that the iudgemente of God &c. The purpoſe of Paul is to ſhake hypocrites out of their flatterings, leaſt they ſhoulde thinke they had gotten ſome great thing,Hypocrites ſhal not be tryed by their owne iudgement. if either they were praiſed of the woorlde, or els were cleare in their owne ſight, becauſe there abideth for them a farre other iudgement in heauen.

Furthermore, becauſe hee accuſeth thē of internall impuritie, whiche, in as muche as it is hidden from the eyes of men, and cannot bee reproued, nor conuicted by humane teſtimonies, hee prouoketh them to the iudgement of God, to whome the darkeneſſe it ſelfe is not ſecrete, and with the ſenſe whereof ſinners ill they …uill they, muſt needes be touched. Finally, the truth of this iudgement conſiſteth in two thinges: firſte,The truth of god iudgemēts conſiſteth in two things. that without reſpecte of perſons hee will puniſhe ſinne, in what man ſoeuer hee findeth it: Secondly, that hee ſtandeth not vppon the outwarde appearaunce: neither careth he for the worke it ſelfe, vnleſſe it proceede from a true and ſincere minde. Whereuppon it followeth, that the viſarde of counterfeit holineſſe, letteth not, but by his iudgement hee may take vengeance euen vppon the ſecrete wickedneſſe.

And it is an Hebrewe phraſe, for veritie is oftentimes as muche with the Hebrewes, as the inwarde integritie of the hearte: and ſo it is oppoſed not onelyonly againſte groſſe liuing, but alſo againſte the externall ſhewe of good workes. For then at the laſte are hypocrites rouſed, when it is ſaide: That GOD ſhall not onelyonly take iudgement vppon their counterfeit righteouſneſſe, but alſo vppon their ſecrete affections.

3 And thinkeſt thou, O thou man, that iudgeſt thē which doe ſuche thinges, and doeſt the ſame, that thou ſhalt eſcape the iudgement of God?

4 Or deſpiſeſt thou the riches of his bountifulneſſe, and patience, and long ſufferaunce, not knowing that the bountifulneſſe of GOD leadeth thee vntounto repentaunce.

5 But thou after thy hardneſſe, and hearte that cannot repente, heapeſt vntounto thy ſelfe wrath, againſt the day of wrath, and of the declaration of the iuſt iudgemente of God,

6 Who will rewarde euerye man according to his workes:

7 To them whiche by continuance in well doing ſeeke glorie, and honour, and immortalitie, eternall life.

8 But vntounto them whiche are contentious, and diſobey the trueth, and obey vnrighteouſneſſe, indignation and wrath.

p. 209 Tribulation and anguiſhe vppon the ſoule of euerye man that doeth euill: of the Iewe firſt, and alſo of the Grecian,

10 But to eueryevery man that doeth good, glorie, and honour, and peace, to the Iewe firſt, and alſo to the Grecian,

3 And thinkeſt thou, O thou man. &c. Becauſe the Rhetoritians doe charge that a man ſhoulde not deſcende vntounto more vehement reprehenſion, before the cryme bee manifeſtly prooued: Paule may bee thought of ſome, fooliſhely to ryſe vp againſt them here, who as yet not hauing fully accompliſhed that accuſation whiche hee intended, is carried ſo fiercely agaynſt them. But the matter is otherwiſe. For by ſufficient proofe they were conuicted to bee guiltie of ſinne: ſeeing hee accuſed them not before men, but accuſed them by the iudgement of their conſcience. And by this he counted that vndoubtedly to be prooued, whiche hee went about, namely,Hypocrits muſt be ſharply reproued els they will not awake out of their ſecuritie. that if they deſcended into them ſelues, and admitted the examination of Gods iudgemente, they coulde not denye their iniquitie. Neyther is that without great neede that with ſuche ſeueritie and ſharpeneſſe, hee reprooueth this counterfeyte holineſſe. For this ſorte of men with wonderfull ſecuritie truſte in them ſelues, vnleſſe this vayne confidence be violently ſhaken from them.

Let vsus remember therefore that this is the beſte way to conuince hypociſie, if it bee awaked from his drunkenneſſe, and drawen into the light of Gods iudgement. That thou ſhalt eſcape. The argument is drawen from the leſſer. For if wicked deedes muſt bee ſubicet to the iudgement of man, much more to the iudgement of GOD, who is the onelyonly iudge of all thinges. It is verilye through an heauenly inſtinct that men are carried to condemne wickedneſſe, but this is onelyonly an obſcure and ſmall ſhadowe of his iudgement. They therefore whiche will not let others eſcape their iudgement, are greatly deceiued to thinke they can eſcape Gods iudgement.

Neither is it without ſpeciall force, that he expreſſeth agayne the name of man, that he might compare man with God.

4 Or deſpiſeſt thou the riches, &c. I doe not thinke with many that there is here a Dilemma: Dilemma is an argument that conuinceth eueryevery way.but a Preoccupation. For becauſe Hypocrites for the moſt part are puffed vp with the proſperous ſucceſſe of thinges, as though by their good works they had merited the clemencie of the Lorde, and ſo they are more hardened in the contempt of God: the Apoſtle meeteth with their arrogancie: and by an argument taken from the contrary cauſe, hee ſheweth there is nothing ſhoulde moue them to thinke by reaſon of their externall proſperitie that GOD is pleaſed with them, ſeeing the purpoſe of God in doing good, is farre otherwiſe, namely that he might conuert ſinners vntounto him. Therefore where the feare of God raigneth not,Without y^e feare of God, ſecurity in proſperity is a contempt of Gods goodnes. ſecuritie in proſperous affayres, is a contempt and mockerie of his incomprehenſible goodneſſe. Whereuppon it enſueth that they ſhall ſuffer more grieuous puniſhmentes, whome GOD hath ſpared in this life, becauſe vntounto their other wickedneſſe this hath beene added, that they hauehave refuſed the fatherly calling of GOD. And although all the benefites of God are ſo many teſtimonies of his fatherly goodneſſe: yet becauſe hee often reſpecteth a diuerſe ende, the godleſſe do wickedly to flatter themſelues in their proſperitie as though they were beloued of him, whiles hee nouriſheth them tenderly, and bountifully. not knowing that the bountifulneſſe &c. For GOD by his leuitie declareth himſelfe vntounto vsus, that it is hee vntounto whome wee ought to bee conuerted, if wee deſire to bee well: and together hee cheereth vp the confidence of looking for mercye. If we vſe not the bountifulneſſe of GOD to this ende, wee abuſe it: Although it is not alwayes to bee taken after the ſame manner. For whiles the Lorde doeth deale fauourablye with his ſeruauntes,Diuerſity betweene the ende why God beſtoweth his bleſſinges vponupon the godly and godleſſe. and bleſſe them with earthly bleſſinges, by ſuche teſtimonies hee declareth his beneuolence, and alſo teacheth them to ſeeke for the ſumme of all good thinges in him. Whiles he dealeth with the tranſgreſſours of the lawe in the ſame ſorte, by this bountifulneſſe hee goeth about to mollifie their ſtubborneſſe: and yet hee declareth not himſelfe to be pleaſed p. 21with them, but rather calleth them to repentance. And if anye obiect,Obiection. that the Lorde ſingeth vntounto deafe men ſo long as hee doeth not inwardly touche the heart: it is to be aunſweared, that nothing can be blamed here but our prauitie. Moreouer,Anſwere. in the wordes of Paule I had rather ſay, hee leadeth, then hee inuiteth: becauſe that is more ſignificant. And yet notwithſtanding I doe not take it for to driue or force, but for to leade by the hand.

5 But thou after thine hardneſſe &c. When we are once hardened agaynſt the admonitions of the Lorde, impenitencie doeth followe: and thoſe whiche hauehave no care to repent, doe manifeſtlye tempt the Lorde. This is a notable place: where we are to learne, as I touched before,Euē thoſe thinges which by their owne nature are good, ſerue to the deſtrucion of the wicked. that the wicked doe not onelyonly, ſo long as they liue heere, daylye more and more heape vp the wrath of God againſte them, but alſo, that it ſhall ſerue to their condemnation, whatſoeuer of the giftes of God they vſe continually. For they ſhall giuegive accounte of all: And then ſhall appeare, that it ſhall bee imputed vntounto them, for extreeme wickedneſſe, that through the bountifulneſſe of GOD whereby they ſhoulde hauehave beene bettered, they were made worſe. Let vsus therefore take heede leaſte by the vnlawefull abuſe of good thinges, wee lay vype for our ſelues this vnhappie treaſure, In the day of wrath. So it is woorde for woorde: But for Eis Hemeran againſt the day, or into the day. For the godleſſe nowe gather againſte themſelues the indignation of God,The day of iudgment is the day of wrath to the wicked; but the day of redemption to the godly. the force whereof ſhall then power it ſelfe vppon their heade: they heape vp ſecrete deſtruction, whiche then ſhall bee taken out of the treaſures of God. The day of the laſt iudgement is called the day of wrath, ſo long as the ſpeach concerneth the wicked: for to the faithfull it is the day of redemption. So likewiſe are all other viſitations of the Lorde alwayes ſette foorth in horrible and fearefull manner agaynſt the wicked: but on the contrarie, ſweete and pleaſant to the Godly.

Therefore as often as the Scripture maketh mention of the neareneſſe of the Lorde, it biddeth the Godlie reioyce and be gladde: and whiles it reſpecteth the reprobate, it doeth nothing elſe but ſmite with terrour and feare. That daye ſayeth Sophonye,Soph. 1.15.Zeph 1:15 ſhall bee a daye of wrath, a daye of tribulation, and anguiſhe, a daye of obſcuritie and darkeneſſe, a daye of cloudes and blackeneſſe.Ioel 2.2.Joel 2:2 The like you hauehave in Ioel. And Amos alſo cryeth out, woe vntounto you that deſire the daye of the Lorde:Amos 5.18.Amos 5:18 what hauehave you to doe with it? That daye of the Lorde is darkeneſſe and not light. More ouer, when Paule addeth the woorde declaration, hee giueth to vnderſtand what daye of wrath that is, namely when the Lorde ſhall make his iudgement knowen: of whiche iudgement albeeyt hee daylye giuegive certayne tokens,The cleare manifeſtation of Gods iudgemēt reſerued til the laſt day. yet hee conſerueth and keepeth the cleare, and full declaration thereof vntounto that day. For then ſhall the bookes bee ope… … …n ſhall the Lambes bee ſeparated from the goates, and … …ll the corne bee purged from the tares,

6 Who ſhal giuegive to eueryevery man. &c. Becauſe he hath to doe with blynd ſaints, who thinke the wickednes of the heart to be well couered, ſo that it be ſpread ouer with certayne (I know not what) ſhewes of vayne workes, he ſetteth downe true righteouſneſſe of woorkes, which ſhall hauehave place before God, leaſt they ſhoulde thinke it were ſufficient to pleaſe him, if they brought words & trifles only or leaues.God in cōdemning the reprobate payeth them that they hauehave deſerued. Moreouer, there is no ſuch difficultie in this ſentence, as commonly there is thought to be. For if God by iuſt reuengement ſhall puniſhe the wickedneſſe of the reprobate, he ſhall recompence them that they hauehave deſerued. Agayne, becauſe he ſanctifieth them whom in time to come he purpoſeth to glorifie: in them alſo he will crowne good workes but not according to merite.Good woorkes crowned, but not according to merite. For merite is not proued by the reward. For that cannot be prooued by this ſentence, which ſentence although it ſhew what rewarde good workes ſhall hauehave, yet notwithſtanding it ſheweth not what they merite, are woorth, or deſerue, nor yet what rewarde is due vntounto them. It is a fooliſhe ſequele to prooue merite by the rewarde.

7 To them truely whiche according to perſeueraunce, worde for word it is, patience, by whiche worde there is ſomewhat more expreſſed. For perſeuerance is, when one conſtantly p. 22abydeth in well doyng without wearineſſe: pacience alſo is required in the Sayntes, whereby, although they are oppreſſed with diuers tentations, yet they faynt not.Satā interrupteth y^e courſe of godlineſſe. For Sathan ſuffereth them not with free paſſage to come vntounto the Lorde: but laboureth by innumerable offences to hynder them, and turne them out of the right way. And whereas hee ſayeth that the faithfull by perſiſting in good woorkes, doe ſeeke glory and honour: his meaning is not that they aſpire any whither then vntounto the Lorde, or to ſeeke any thing aboue him or more excellent then he: but they can not ſeeke him, but alſo they muſt contende to come vntounto the bleſſedneſſe of his kingdome:The Lord giueth eternall life vntounto them who by well doing meditate vppon immortalitie. a deſcription whereof is conteyned vnderunder the circumlocution of theſe woordes. The meaning therefore is, that the Lorde will giuegive vntounto thoſe eternall life, who ſtudying to doe good workes, meditate vponupon immortalitie.

8 But to thoſe are contentious. The ſpeech is ſomewhat confuſed. Firſt, becauſe the tenor, forme, or faſhion of the talke is broken. For the courſe of ſpeeche required y^t the ſecond part of compariſon ſhoulde cleaue vntounto the firſt after this ſort, the Lorde will giuegive eternall life to thoſe, which by perſeuerance in good workes ſeeke glory, honour, and immortalitie: but to the contentious and diſobedient eternall death. Then ſhould bee added the illation or concluſion, namely that there is prepared for thoſe, glory, honour, and incorruption: but for theſe there is laide vppe wrath and affliction. Secondly, becauſe theſe woordes: indignation, wrath, tribulation, and anguiſhe, are applied vntounto two diuers members:In y^e ſcriptures we muſt ſeeke for ſpirituall wiſedome, and not for eloquēce yet this troubleth not the ſenſe of the ſpeache, which ought to ſuffiſe vsus in the writinges of the Apoſtles. For out of others wee muſt ſeeke for eloquence: heere is ſpirituall wiſedome to be ſought for, vnderunder a baſe and ſimple ſtile of wordes. Contention heere is put for rebellion, and ſtiffeneckedneſſe: becauſe Paul hath to doe with hypocrites who through groſſe and rechleſſe cockering, make a mockerie of God. VnderUnder the name of trueth, is ſimply vnderſtoode the rule of Gods will, which is the onelyonly lanterne of trueth. For this is a common thing to al the wicked, that they had rather ſubiect thē ſelues in ſeruice to iniquitie, then take vponupon thē y^e yoke of God. And what obediēce ſo euer they pretende, yet they ceaſe not ſtubburnely to murmure, and ſtriue againſt the woorde of God. For as they which are openly wicked,Betweene the ſeruice of God and ſinne there is no meane: ſo that if we ſerue not God, then do we ſerue ſinne. ſcoffe at this trueth, ſo the hypocrites doubt not to oppoſe their counterfeite ſeruinges and worſhippinges againſt it. Moreouer, the Apoſtle heereby putteth in minde, that ſuch ſtubburne people doe ſerue iniquitie: For there is no meane, whereby they ſhoulde not preſently fall into the ſeruitude of ſinne, who will not be ruled by the lawe of the Lorde. And this alſo is a iuſt rewarde of franticke licenciouſneſſe, that they are made the bondſlaues of ſinne, who thought it much to obey God. Indignation and wrath. The property of the wordes hath cauſed mee to turne it thus: For Thumos with the Grecians ſignifieth that, which Cicero teacheth Excandeſcentiam to note with the latines:…uſc. 4. namely, a ſudden inflammation of wrath. In the others I followe Eraſmus. And note, that of the foure which are reconed, the two latter are as it were effectes of the former. For they which perceiue or feele God to bee againſt them, and angrie with them, forthwith are confounded. Neuertheleſſe when hee might briefly in two woordes hauehave ſhewed as well the bleſſedneſſe of the godly, as the deſtruction of the reprobate, he amplyfieth them both in many woordes: To the ende hee might better and more effectually mooue men with the feare of Gods wrath, and ſtirre vp the deſire of obtayning grace by Chriſt. For we neuer feare the iudgement of God ſufficiently, vnleſſe it bee by a liuely deſcription, as it were ſet before our eyes. Neyther do wee ſeriouſly burne with the deſire of the life to come, except wee be ſtirred vp by manie prouokements.

9 To the Iewe firſt. I doubt not, but he ſimplie oppoſeth the Gentile to the Iewe. For, whom he nowe calleth Grecians ſtraight wayes hee calleth the ſame Gentiles. And the Iewes are firſt in the action of this cauſe, for that they ſpecially had the promiſes and threatnings of the lawe: as if hee ſhoulde ſay, this is the vniuerſall lawe of Gods iudgement, which ſhall begin at the Iewes, and comprehend the whole worlde.

11 For there is no reſpect of perſons with God.

12 Whoſoeuer hauehave ſinned without lawe, ſhall alſo periſhe p. 23without lawe: and who ſo hauehave ſinned in the lawe ſhall be iudged by the lawe.

13 For not the hearers of the lawe, are righteous before God: but the doers of the lawe ſhalbe iuſtified.

11 For there is no reſpect of perſons. Hitherto hee hath drawen all men generally, giltie vntounto iudgement: nowe he beginneth here to reproue the Iewes by themſelues, and the Gentiles by themſelues: And withall he teacheth that that diuerſitie or difference which ſeparateth the one from the other letteth not, but both of them without difference may bee ſubiect to eternall death. The Gentiles pretended excuſe by ignoraunce: the Iewes gloried in the title of the Lawe, from the Gentiles hee taketh all excuſe and hafting, and the Iewes hee ſpoyleth of their falſe and vaine boaſting. It is therefore a certaine diuiſion or diſtribution of all mankinde into two members. For God had ſeuered the Iewes from other nations: and as for all other nations they were in one and the like caſe. Nowe hee ſheweth that that diuerſitie hindereth nothing, whereby they ſhould not both bee intangled & wrapped in the ſame giltineſſe. But the woorde perſon is vſed in the Scripture,By perſon is meant whatſoeuer externall thing the world eſteemeth. for all external thinges, which are wont to bee had in any price or eſtimation. When thou readeſt therfore that God is no accepter of perſons, vnderſtande, that hee reſpecteth the puritie and inwarde innocencie of the heart: and regardeth not thoſe thinges,Deut. 10.17.Deut 10:17 which men make great reckoning of: Namely, kinred, countrie, dignitie, riches, and ſuch like: ſo y^t acception is here taken for an election, or ſeparation of one nation from another, or betweene nation and nation. And if any herevpon do cauill, that the election of God therefore is not free: It may be anſwered, that there is a two folde acception of man before God. The firſt,A twofoulde acception of man before God. whereby of his mere goodnes hee chuſeth vsus, being called from nothing: ſeeing there is nothing in our nature that might be liked of him. The ſeconde, whereby when he hath regenerate vsus, hee alſo embraceth vsus with his gifts that are in vsus: and loueth that image of his ſonne, which he doeth acknowledge in vsus.

12 Whoſoeuer hauehave ſinned without lawe. In the former part of his diuiſion hee ſetteth vponupon the Gentiles: to whom albeit there was no Moſes giuen which might publiſh vntounto thē the Lawe from the Lorde, yet hee denieth that to hinder any whitte, whereby they might not by ſinning bring vppon them ſelues the iuſt iudgement of death: as if hee ſhoulde ſay, the knowledge of the written lawe is not neceſſarie to the iuſt condemnation of a ſinner.The knowledge of the written lawe is not neceſſarie to the iuſt condemnation of a ſinner. See therefore, what kinde of ſupportation, maintenaunce or bearing out they hauehave taken vponupon them, who through prepoſterous pitie, vnderunder y^e pretence of ignoraunce goe about to exempt the Gentiles, depriued of the light of the Goſpel, from the iudgement of God. Who ſo hauehave ſinned in the Lawe. As the Gentiles, whiles they are carried with the errours of their owne ſence, runne headlong in perdition: ſo the Iewes hauehave the lawe at hande, whereby they are iudged. For the ſentence was pronounced long agoe,Deut. 27.26.Deut 27:26 curſed are all thoſe which abide not in all the preceptes thereof. Therefore the ſinfull Iewes are in worſe caſe, whoſe damnation is alreadie in their lawe.

13 For not the hearers of the lawe. This is a preoccupation whereby hee preuenteth that exception whiche the Iewes might alleadge. Becauſe they hearde that the lawe was the rule of righteouſnes, they were proud of the bare knowledge thereof. Which fallacie or deception that hee might refell, hee denieth that the hearing or knowledge of the lawe hath any ſuch waight, that any ſhoulde pretende righteouſneſſe thereby: but the workes muſt bee brought foorth, according to that ſaying: Hee that doeth theſe thinges ſhall liue in them.Deut. 4.1.Deut 4:1 Therefore this preſent ſentence auayleth thus muche, if righteouſneſſe bee ſought for by the lawe, then muſt needes the lawe bee fulfilled: becauſe the righteouſneſſe of the lawe conſiſteth in the perfection of the works. They w^t abuſe this place to build or maintain the iuſtification of workes, are worthie to be laughed to ſcorne of children:They onelyonly are iuſtified by the lawe which fulfill the lawe: but none, &c. therefore none are iuſtified by the lawe. therefore it were to no purpoſe, & alſo beſides the matter, here to thruſt in a long diſcourſe of iuſtification, for the vnfoulding of ſo friuelous a cauillation. For the Apoſtle onelyonly vrgeth that vponupon the Iewes, which hee had mentioned before, namely, the iugdement of the lawe: that they coulde not be iuſtified by the lawe, except they fulfilled the lawe. If they tranſgreſſed it: then was the curſe alreadie prepared for them.

p. 24We denie not, but perfect righteouſneſſe is preſcribed in the lawe: but becauſe all men are conuicted of tranſgreſſion, wee ſay that righteouſneſſe muſt be ſought els where: rather wee argue out of this place, that no man is iuſtified by workes. For if they onelyonly which fulfill the lawe, bee iuſtified by the lawe, it followeth that none is iuſtified, becauſe that none is founde that can boaſt of the fulfilling of the lawe.

14 For when the Gentiles which hauehave not the lawe, doe by nature the thinges contayned in the lawe, they hauing not the lawe, are a lawe vntounto themſelues,

15 Which ſhewe the effect of the lawe written in their hearts, their conſcience alſo bearing witnes, & their thoughts accuſing one another, or excuſing.

16 At the day when God ſhall iudge the ſecretes of men by Ieſus Chriſt, according to my Goſpel.

14 For when the Gentiles. Nowe hee repeateth the proofe of the former member. For he thought it not ſufficient to condemne vsus by woorde, and to pronounce the iuſt iudgement of God againſt vsus: but hee goeth about by reaſons to conuince the ſame vntounto vsus, to the ende he might the more ſtirre vsus vntounto the deſire and louelove of Chriſt. For hee prooueth that ignorance is in vayne pretended of the Gentiles, ſeeing by their deedes, they declared them ſelues to hauehave no ſmall rule of righteouſneſſe.There is ingraffed naturally in the minds of all men a certaine conception of iuſtice. For no people did euer at any tyme ſo abhorre from humanitie, that they kept not them ſelues within ſome lawes. In as muche therefore as all the Gentiles voluntarily and of them ſelues are inclined to make lawes vntounto themſelues: it is out of all queſtion that there are naturally graffed in the mindes of all men certaine conceptions of iuſtice, and vprightnes, which the Grecians Prolepſeis. Cogitations, or deuiſes. They hauehave therefore a lawe without the lawe: becauſe howeſoeuer they hauehave not the written lawe of Moſes, yet they are not altogether voyde of the knowledge of ryght and equitie. For otherwiſe they coulde not diſcerne betweene vice and vertue: the one whereof they reſtrained by puniſhmentes, the other they commended, and being approued of them, they honoured with rewardes. Hee hath oppoſed nature to the written Lawe. Meaning that there appeared in the Gentiles a naturall light of iuſtice, which did ſupplie the place of the law, whereby the Iewes were taught, ſo that they were a Lawe vntounto themſelues.

15 Which ſhewe the effect of the lawe. &c. That is to ſay, they teſtifie that there is grauen in their heartes a certaine diſcretion and iudgement, whereby they diſcerne betweene right and wrong, honeſt and vnhoneſt. For hee meaneth not that it was printed in their will that they ſhoulde couette, and ſtudiouſly ſeeke after it: but becauſe they were ſo ouercome of the vertue of trueth that they coulde not, but needes they muſt approue it. For why ſhould they inſtitute religions, but becauſe they iudge that God is to bee worſhipped? why ſhoulde they bee aſhamed of adulterie and theft, but that they thinke them both euill? vnaduiſedly therefore is the power of our will drawen out of this place:Paul ſpeaketh not of the keeping but of the knowledge of the lawe. Hearte, for the intelect or vnderſtanding. as though Paule ſhoulde ſay, the obſeruation of the lawe were ſubiect to our power: ſeeing hee ſpeaketh not of the power of fulfilling the Lawe, but of knowledge. Neither is this woorde heart taken for the ſeate of the affections, but for the intellect onelyonly, or vnderſtanding: as Deut. The Lorde hath not giuen thee a heart to vnderſtande. Alſo in an other place,Deut. 29.4.Deut 29:4 O fooliſhe men and ſlowe of heart to beleeue. Furthermore,Luk. 24.25.Luke 24:25 neither is it hereby to be gathered, that there is in men a full knowledge of the Lawe,Imperfect knowledge in the Gentiles. but onelyonly that there are certaine ſeedes of iuſtice abiding in their witte: ſuch as theſe bee, that all Gentiles in differently inſtitute religions, by lawes puniſh adulterie, theftes, and murder: that they commende a good faith in bargaines and contractes. For ſo they declare howe they are not ignoraunt that God is to be worſhipped: adulterie, theft, and murder, are euill: and honeſtie is commendable. Neither is it meteriall what kind of god they imagine to be, or how many gods they make: it is ſufficient that they vnderſtande there is a God, and that the ſame is to be honoured and worſhipped. It forceth not whether they permitte the concupiſcence of another mans wife and poſſeſſion, or any other thing: whether they can p. 25bridle the affections of wrath and hatred: For that whiche they knewe was euill for them to doe, the ſame was not lawfull for them to couette. Their owne conſcience bearing witneſſe, and their thoughtes. &c. Hee coulde not hauehave vrged them more ſtraitly then with the teſtimonie of their owne conſcience, which is in ſteede of a thouſande witneſſes. By the conſcience of good deeds men ſupport and comfort themſelues: they who in their conſcience knowe they hauehave done euill, are tormented and troubled in themſelues.As there is nothing more comfortable then y^e teſtimonie of a good conſcience: ſo on the contrary, nothing more horrible then the teſtimonie of an euill conſcience. Whence theſe ſpeaches of the Ethnickes came, a good conſcience is a large and noble theater: but an euill is a moſt vile tormenter, and more cruelly driueth the wicked frō poſte to piller, then any furie of hell. There is therefore a certaine naturall knowledge of the lawe whiche ſheweth this to be good, and to bee followed after, and that to bee abhorred. And marke howe notably he diſcribeth the conſcience, when hee ſaith the reaſons come into our minde whereby wee defende that is well done: againe whiche accuſe and reprooue vsus of thoſe thinges are euill done. And theſe reaſons of accuſing and defending he deferreth vntounto the day of the Lord: not as though they ſhall then firſt appeare, for they doe continually euen in this life vrge vsus, and exerciſe their office: but becauſe they ſhall then alſo preuaile, leaſt any ſhould contēne them as friuelous, and ſuch as did vaniſh away. And he hath put, in the day, for vntounto the day: as he did before.

16 Wherein God ſhall iudge the ſecretes of men. It is a very apt deſcription of the iudgement, ſeruing for the preſent place: that they might knowe, which willingly hide themſelues in the darknes of vnſenſibleneſſe, or dulneſſe of minde, that thoſe inwarde cogitations, which nowe are altogether hidde in the depth of their heartes, ſhall then come forth into light. As in an other place whiles he will ſhewe vntounto the Corinthians, of how ſmal force mans iudgement is, which conſiſteth in external ſhewes: he biddeth them tarrie till the Lorde come, who will lighten the ſecretes of darknes, and open the hidden thinges of the heart. Which thinge when wee heare,1. Cor. 4.5.1 Cor 4:5 let vsus remember that we are admoniſhed, if we will be in deede approoued of our iudge, that then wee ſtudie to come vntounto that ſynceritie of minde.

He addeth according to my Goſpell, ſignifiyng that hee pronounceth ſuch doctrine, as euen mans reaſon naturally graffed in him doeth yeelde vntounto.How the goſpell is called the Goſpel of Paul And he calleth it his Goſpel in reſpect of his miniſterie. For otherwiſe God onelyonly hath authoritie to giuegive the Goſpell: onelyonly the diſpenſation is committed to the Apoſtles. Moreouer it is no marueile though part of the Goſpell be called the meſſenger and ſolemne publiſhing of the iudgment to come. For if the effect and accompliſhment of thoſe thinges hee promiſeth be differed vntill the full declaration of the celeſtiall kingdome: it muſt needes bee conioyned with the laſt iudgement. Againe, Chriſt can not bee preached, but to the riſing of ſome, and the fall of other ſome: both which apperteyne vntounto the day of iudgement. Concerning this parcell by Ieſus Chriſt, although it ſeeme otherwayes to ſome, yet I referre it vntounto the iudgement,God will execute his iudgement by Chriſt. after this maner, that the Lorde ſhall execute his iudgement by Chriſt. For hee is appointed of the Father to be iudge of the quicke, and the dead. Which the apoſtles alwayes count amongſt the chiefeſt pointes of the Goſpell: and ſo the ſentence ſhall bee more perfect, which otherwiſe ſhoulde bee lame.

17 Beholde, thou art called a Iewe, and reſteſt in the law, and glorieſt in God.

18 And knoweſt his will, and alloweſt the thinges that are excellent, in that thou art inſtructed by the lawe:

19 And perſwadeſt thy ſelfe that thou art a guide of the blind, a light of them which are in darknes,

20 An inſtructer of them which lacke diſcretion, a teacher of the vnlearned, which haſt the forme of knowlege, and of the trueth of the lawe.

21 Thou therefore which teacheſt another, teacheſt thou not thy ſelfe? thou that preacheſt a man ſhoulde not ſteale, doeſt thou ſteale?

22 Thou that ſayeſt a man ſhould not commit adulterie, doeſt thou commit adulterie? thou that abhorreſt idols, committeſt thou ſacrilege?

23 Thou that glorieſt in the law, through breaking the lawe diſhonoureſt thou God?

p. 2624 For the name of God is blaſphemed among the Gentiles through you, as it is written.

17 Beholde thou art a Iewe. In certayne olde copies is read Eide, if verily: which if it were ſo muche receiued, ſhoulde be more allowed of me. But becauſe the greateſt part of bookes is againſt it, and the ſence may ſtand otherwiſe, I keepe the olde reading, eſpecially ſeeing it is but a ſmall matter of one particle. Now therefore hauing diſpatched the cauſe of the Gentiles, he returneth vntounto the Iewes: and to the ende he might more vehemently beate downe all their vanitie, he graunteth vntounto them all thoſe thinges, wherewithall they were proude and puffed vp. Secondly, he ſheweth how little they ſerue to vaine glory: yea, rather howe greatly they ſerue to their reproche. VnderUnder the name of Iewe, hee comprehendeth all the prerogatiues of that nation, whiche being taken from the lawe and the Prophetes, they did falſly pretend, and ſo he vnderſtandeth al the Iſraelites, who were at y^t time all of thē indifferently called Iewes.

Furthermore it is vncertaine when that name firſt beganne: But that vndoubtedly it beganne after the diſperſion.Antiquit. 11. Ioſephus thinketh that it was taken vp of Iudas Machabeus: by whoſe conducts and diſpoſitions the libertie and dignitie of the people, when it had beene a long time fallen, and almoſt buried, reuiued againe. Albeit I ſee this ſentence is probable, yet if there bee any whome it ſatiſfieth not, I will bring alſo of my ſelfe another coniecture. It ſeemeth verily vntounto mee to bee like, that when they were ſo waſted and ſcattered, they could not conſerue any certayne diſtinction of tribes. For neither could the ceſſing, valuing or muſtering of the people be done in ſeaſon: neither did the policie or decent forme of gouerning their common wealth ſtande, (which was neceſſarie for conſeruing ſuche order) they both dwelt, ſpearced, and ſcattered out of order: and alſo being worne with aduerſities:When & whence the Iſraelites were called Iewes. they were not ſo carefull for the reckoning of their kinred. But howeſoeuer you will not graunt theſe thinges vntounto me, yet you can not denie but there was likelyhood of ſuch daunger, in ſuch diſturbance of thinges. Whither therefore they would foreſee that was to come, or they would ſalue the preſent euill, I thinke they altogether went vntounto the name of that tribe, wherein purity of religion had abidden longeſt, which tribe by ſinguler prerogatiue excelled all the reſt, and out of the whiche they looked for the redeemer to come. For this was their refuge in extremities, to comforte themſelues with looking for the Meſſias. Howſoeuer it be, vnderunder the name of Iewes they profeſſed themſelues to be the heyres of the couenant whiche GOD made with Abraham and his ſeede. And reſteſt in the Lawe, The Iewes gloried not in the keeping of the law, but in this only, that the law was committed to them.and glorieſt in GOD. He meaneth not that they reſted in the ſtudy of the lawe, as though they applyed their mynde to the keeping of it: but rather hee vpbraydeth them, that they not conſidering to what ende the Lawe was giuen, hauing lefte the care of keeping it, were proud of this one thing, becauſe they were perſwaded that the Oracles of GOD apperteined to them. Likewiſe they gloried of GOD, not as the Lorde commaundeth by the Prophet Ieremie, that being humbled in our ſelues, we ſhould ſeeke our glory in hym onelyonly:Ier. 9.24,Jer 9:24 but without any knowledge of his goodneſſe, for vaine oſtentation ſake they made him peculiarly theirs before men, and boaſted themſelues for this people of whome inwardely they were altogether voyde. This is not the glorying of the hearte, but the bragging of the tongue.

18 Thou knoweſt his will, and approueſt the things are excellent. Nowe hee graunteth vntounto them the knowledge of the will of God, and the approbation or allowing of thinges profitable, which knowledge and allowing of thinges they had obtayned by the doctrine of the Lawe.A twofolde approbation of things. There is a twofould approbation or allowing of thinges: one of election, when wee imbrace that wee hauehave approued and allowed for good: another of iudgement, whereby verily wee diſcerne good from euill, but with induſtrie or ſtudie wee doe not followe after it. The Iewes therefore were ſo learned in the law, that they could iudge of maners and correct them: but they had ſmall care to trie or proue their owne life according to the ſame cenſure.

Moreouer, ſeeing Paule reprooueth their hyprocriſie, we may gather by the contrary (if ſo that our iudgement prooceede p. 27from a ſyncere affection) that profitable thinges are then truely proued when God is hearkened vntounto:Then we iudge aright when we iudge according to the worde of God. for his will as it is reueiled in the lawe, is ſet downe here for the guide and Miſtreſſe of true probation.

19 And perſwadeſt thy ſelfe. He granteth yet more vntounto them: as though they had not onelyonly inough to ſerue their own turne, but alſo where withall they might inrich others: He granteth (I ſay,) that they had ſuch ſtore of knowledge, as might alſo hauehave ouerflowed vntounto others. That which followeth, namely. hauing the forme of knowledge. I vnderſtande cauſatiuely: that it may be reſolued thus, becauſe thou haſt the forme of knowledge. For hence came it that they profeſſed themſelues to be the teachers of others, becauſe they were thought to carrie about all the ſecretes of the lawe in their breſt. The worde forme, is not put for an example: becauſe Paul hath ſet downe the worde Morphoſin, and not Tupon: but I thinke hee woulde note the glorious pompe or ſhewe of doctrine, whiche is commonly called, appearaunce. And it is moſt certaine that they had not that knowledge, which they pretended:True knowledg to be ſought for in the Lawe. Howe bee it Paule by the waye checking the corrupted abuſe of the Lawe, on the other part ſheweth, that true knowledge is to be ſought for out of the Lawe, that trueth may bee firme and immoueable.

21 Thou therefore that teacheſt another. Although thoſe praiſes of the Iewes which hee hath hitherto reckoned, were ſuch as might worthily hauehave garniſhed and ſet them foorth, if they had not wanted the truer ornamentes: yet becauſe they contayned ſuch indifferent giftes, as both might bee in the godleſſe, and be corrupted by wicked abuſe, they are not ſufficient vntounto true glory. Paul alſo not thinking it inough to refute, and taunte their arrogancie that they truſted onelyonly in thoſe thinges,Looke by howe much any is more honorably garniſhed with ornaments from god, by ſo much he is the more infamous if hee be not anſwerable to them. doeth alſo returne euen thoſe agayne vponupon them to their reproche. For hee deſerueth great reproche and infamie, who maketh the giftes of God which otherwiſe are noble and excellent, not onelyonly vnprofitable, but alſo by his prauitie doeth contaminate, and defile them. And hee is a peruerſe counſailour, who not prouiding for himſelfe, is wiſe onelyonly to the profite of others: hee ſheweth therefore howe that was their diſhonour, which they take to bee their prayſe. Thou that preacheſt a man ſhoulde not ſteale. Hee ſeemeth to hauehave reſpecte vntounto the place in the pſalme. God ſaide vntounto the wicked, wherefore doeſt thou preache my ſtatutes and takeſt my teſtament into thy mouth?Pſal. 50.16.Ps 50:16 ſeeing thou hateſt diſcipline, and haſt caſt my wordes behinde thee: if thou doeſt ſee a thiefe thou conſenteſt with him, and takeſt part with the adulterours. Which obiurgation or chiding as it agreed vntounto the Iewes in olde time, who truſting to the bare knowledge of the lawe, liued neuer a whitte the better, then if they had had no lawe at all: ſo wee muſt beware leaſt at this day it be turned agaynſt vsus. And ſurely it is too true in a great many, who whiles they boaſt themſelues to hauehave a certaine ſinguler knowledge, as though the Goſpell were not a rule of life, they are giuen ouer vntounto all kinde of vncleanneſſe. Let vsus not therefore dally ſo ſecurely with the Lorde, let vsus remember what iudgement hangeth ouer ſuch pratlers, who ſhew forth the worde of God onelyonly in iangling.

22 Thou which abhorreſt idols. Verie aptely he oppoſeth ſacriledge to idolatrie, as a thing of the ſame kinde. For ſacriledge,Sacrilege what it is. ſimply is a prophanation of the diuine maieſtie. Which ſinne was not vnknowen vntounto the heathen Poets. For this cauſe Ouide chargeth Lycurgus with ſacrilege,Metamorph. 3. For contemning the ſolemne feaſtes of Bacchus: and in Faſtis, he calleth thoſe Sacrilegas manus, id eſt, Wicked handes which violated the maieſtie of Venus. But ſeeing the Gentiſes gaue the maieſtie of their gods vntounto idols, they counted that onelyonly for ſacrilege, if any did ſteale that was dedicated to their Temples, wherein they thought all religion conſiſted. So at this daye where ſuperſtition raigneth in ſteade of the woorde of God, they acknowledge no other ſacrilege, then the ſtealing of the riches of temples: becauſe with them there is no God but in idols, no religion but in riot, and pompe. And here wee are admoniſhed, firſt, that we flatter not our ſelues, when wee hauehave obſerued ſome part of the Lawe, and contemne the reſidewe.

Two things to be noted.Secondly, that we glorie not ſo for externall idolatrie remoued, that in the meane while wee hauehave no care to baniſhe and expell from vsus that impietie lieth hidde in our myndes.

p. 2823 Thou which glorieſt in the lawe. &c. Although eueryevery tranſgreſſour putteth God to reproche (ſeeing all men are borne to this ende that they ſhoulde woorſhippe him in righteouſneſſe and holineſſe) yet hee doeth iuſtly charge the Iewes herein with a ſpeciall fault.They in a ſpeciall ſort diſhonour God, who pretende his name and keepe not his lawe. For whiles they preached God to bee their Lawgiuer, and had no care to order their liues according to his rule, they declared that the maieſtie of their God, (which they ſo eaſely contemned) was of no great count with them. After which ſorte at this day thoſe defame Chriſt by the tranſgreſſion of the Goſpell, who vainely talke of his doctrine, whiche in the meane while by their licentious, and luſtfull life they treade vnderunder foote.

24 For the name of God. Ezech. 36.23… Eſay. 52.5,Ezek 36:23Isa 52:5I thinke this teſtimonie ratther to be taken out of Ezech. then out of Eſay, ſeeing with Eſay there are no vpbraidings againſt the people, whereof all that Chapter of Ezechiel is full. Some thinke it is an argument taken from the leſſe to the greater, to this ſence, if the Prophete not without cauſe reprooued the Iewes of his time, that for their captiuitie, the glorie and power of God, was deſpiſed amongſt the Gentiles, as though God had not been able to conſerue the people which hee had taken into his protection: much more are you a reproche and diſhonour vntounto God, by whoſe maners his religion being eſtimated, it is euill ſpoken of. Which ſentence as I doe not diſproue,The reproches of men fall vpō the name of God whom they profeſſe. ſo I wiſhe rather to hauehave one more ſincere: as though it were ſayde, wee ſee that all the reproches of the people of Iſrael, doe fall vponupon the name of God: becauſe, ſeeing they are counted and called the people of God, they beare the name of God grauen as it were in their foreheade: whereby it muſt needes come to paſſe amongſt men, that that God, in whoſe name they boaſt them ſelues, ſhoulde be after a ſort defamed by their filthineſſe.

And this is a marueylous vnwoorthie thing, that they whiche hauehave their glorie from GOD, ſhoulde bee a reproche vntounto his ſacred name: for at the leaſt they ought to requite him otherwiſe.

25 Circumciſion verily profiteth, if thou doeſt keepe the Lawe: but if thou ſhalt bee a tranſgreſſour of the Lawe, thy circumciſion is turned into vncircumciſion.

26 If therefore vncircumciſion ſhall keepe the righteouſnes of the Lawe, ſhall not his vncircumciſion be reckoned for circumciſion?

27 And the vncircumciſion which is by nature (if it keep the lawe) ſhall iudge thee, which by the letter and circumciſion art a tranſgreſſour of the Lawe?

28 For hee is not a Iewe that is one openly: neither is that circumciſion which is outwarde in the fleſhe.

29 But he is a Iewe which is one within, and the circumciſion is of the heart in the ſpirit, not in the letter, whoſe praiſe is not of men, but of God.

25 Circumciſion verily profiteth. By a preoccupation he remoueth thoſe thinges whiche the Iewes on the contrarie might take againe for the defence of their cauſe. For if circumciſion were a ſeale of the couenant of the Lorde, whereby the Lorde choſe Abraham and his ſeede, for a peculiar people vntounto him ſelfe: they were thought to glorie therein not in vayne: but becauſe the trueth of the ſigne being omitted, they aboade in the externall forme: hee anſwereth that there is no cauſe why they ſhoulde arrogate any thing vntounto them ſelues of the bare ſigne:

Wherein the veritie of circumciſion conſiſted.The veritie of circumciſion did conſiſt in the ſpirituall promiſe, which required faith. The Iewes neglected both, as well the promiſe as faith. Fooliſhe therefore was their confidence. Wherby it commeth to paſſe that hee omitteth heere the principall vſe of circumciſion, namely whiles he applyeth his talke vntounto their groſſe errour, as hee doeth with the Galathians. And that is diligently to bee noted. For if hee ſhoulde intreate of the whole nature, and propertie of circumciſion, it were abſurde that there ſhould be no mention of grace & free promiſe. But in both places he ſpeaketh according to the circumſtāce of the cauſe hee handleth:Paul ſpeaketh here of circumciſion according to their opinion therefore he toucheth onelyonly that part whiche was in controuerſie. They thought that circumciſion of it ſelfe was a woorke ſufficiente vntounto the obteyning of righteouſnes. Therefore that he might ſpeake according to their opinion, p. 29he anſwereth, that if the worke be reſpected in circumciſion, this is the condition of it, that hee which is circumciſed, giuegive himſelfe to worſhip God wholy, and perfectly: the worke therefore of circumſion is perfection. And thus wee may ſpeake of our baptiſme. If any truſting in the only confidence of the water of baptiſme, doth thinke himſelfe to bee iuſtified, as though hee had nowe gotten holineſſe by that worke: the ende of baptiſme is to bee obiected: namely that by that the Lorde doth call vsus vntounto holyneſſe of life. Heere ſhoulde the promiſe and grace, whiche baptiſme doth teſtifie, and ſeale vntounto vsus, be paſſed ouer in ſilence: becauſe we are to deale with thoſe, who being content with the vaine ſhadowe of baptiſme, they care not, nor conſider not that which is the principall in it. And this verily you are to note in Paule, when hee ſpeaketh of ſignes or Sacramentes to the faithfull, and not by contention or concrouerſie, that his manner is to conioyne them with the efficacie, and accompliſhmente of their promiſes: when hee hath to deale with ouerthwart and fooliſh interpreters of y^e ſignes or ſacraments, then omitting to mētiō the proper & true nature of y^e ſignes or ſacramēts, he directeth his whole ſtile againſt their corrupt interpretatiō. And many becauſe they ſee Paul bringeth circumciſion rather then any other worke of the lawe, doe thinke that hee taketh away righteouſneſſe from the ceremonies only. But it is farre otherwiſe. For this thing is wont alwayes to follow, that they which dare ſet their merites againſt the righteouſneſſe of God, glory more in externall obſeruations, then in ſounde vertues For who ſo is truely touched and moued with the feare of God: dare neuer lift vp his eyes to heauen, for the more hee ſhall ſtriue vntounto true righteouſneſſe, the better hee ſhall ſee howe farre he is from it. As for the Phariſees, who thinke it enough to ſhadowe their holineſſe with externall hypocriſie, it is no maruel though they ſo eaſily flatter themſelues. Therefore Paule when hee had left the Iewes nothing but this poore ſhift, that they ſhould boaſt them themſelues to be iuſtified by circumciſion, he nowe alſo taketh from them this vaine viſour.

26 If therefore vncircumciſion, &c. This is a moſt ſtrong argument. EueryEvery thing is inferiour to his ende, and is ſet vnderunder it. Circumciſion hath reſpect vntounto the lawe: therefore it ought to be inferiour to it. It is more therefore to keepe the lawe then circūciſion, which for the cauſe therof was ordeined. Wherupō it followeth that the vncircumciſed if hee keepe the lawe, doeth farre excell the Iewe being a tranſgreſſour of the law, with his barraine and vnprofitable circumciſion. And ſo albeit by nature he is polluted, yet by the obſeruatiō or keeping of the law, he ſhal bee ſanctified, that his vncircumciſion may bee imputed vntounto him in ſteede of circumciſion. This worde vncircumciſion, in the ſeconde place is to be vnderſtoode properly in his proper ſignification. In the firſt place improperly for the gentiles, the thing for the perſon.Paule ſpeaketh here by ſuppoſition. Furthermore, heere no man ought curiouſly to trouble himſelfe with ſearching of what keepers of the law this may be conſtered which Paule ſaith, ſeeing none ſuche can bee found. For ſimplie he had this in his minde by the way of ſuppoſition, or ſuppoſing, if there were founde any Gentile whiche did obſerue the lawe, that his righteouſneſſe in vncircumciſion is of more value, then the circumciſion of the Iewe without righteouſneſſe. Therfore I referre that which followeth, (he which by nature is vncircumciſed, ſhall iudge the circumciſed) not vntounto the perſons,Mat. 12.41.42 Luke. 11.31.Matt 12:41Matt 12:42Luke 11:31 but vntounto the example: as that. The Queene of the South ſhall come &c. Itē the men of Niniuie ſhall riſe in iudgement, &c. For euen the wordes of Paule leade vsus vntounto this ſenſe. The Gentile (quoth he) being a keeper of the lawe ſhall iudge thee being a tranſgreſſour: althogh he is vncircumciſed, and thou haſt the literall circumciſion.

Hypallage is when words are vnderſtood contrariwiſe.27 The letter and circumciſion. By the figure hypallage, for circumciſion literall. Neither meaneth he that they therfore violate the law, becauſe they hauehave the letter of circumciſiō: but becauſe together with that their externall ceremonie they ceaſe not to pollute the ſpirituall worſhip of God, namely piety, righteouſneſſe, iudgement, and veritie, which thinges notwithſtanding, are the principall things of the lawe.

28 For he is not a Iewe, &c. The meaning is that a true Iew is not to be iudged either by y^e progenie of the fleſhe, or title of profeſſion,A true Iewe & true circumciſion is internal. or by the the externall Sacrament or ſigne. Neither doth that circumciſion which maketh a Iewe conſiſt only in outwarde figure or ſhewe, but both of them are internall or inwarde. That which hee addeth of true circumciſion is taken p. 30from diuerſe places of Scripture, yea from their common doctrine: becauſe the people are eueryevery where commaunded to circumciſe their hearte, and the Lorde promiſeth, that he wil doe it. For the foreſkinne was cut off, not as a little corruption of one part, but as the corruption of the whole nature. Therefore circumciſion is the mortification of the whole fleſhe.Letter ſignifieth the external obſeruation: Spirite the ende of the ceremonie. Whereas hee addeth, that it is in the ſpirite, and not in the letter, Vnderſtand it thus: he calleth the externall obſeruatiō without pie…ie, y^e letter: by the ſpirite he meaneth the end of the ceremonie, which is ſpirituall. For ſeeing the whole weight or ſubſtance of ſignes and rites depend vponupon their ende: the ende beeing taken away, the letter only remaineth, which by it ſelfe is vnprofitable. And this is the reaſon of the ſpeeche: becauſe where the worde of God is preached, whatſoeuer it commaundeth, except it bee receiued of men with a ſincere affection of the hearte, it abideth in the letter, that is in the colde or faint letter: but if it pearſe into the minde, it is in a manner tranſformed into the ſpirite. He alludeth vntounto the difference of y^e old and newe teſtamēt which Ieremie noteth,Ier. 31.33.Jer 31:33 where the Lorde pronounceth that his couenant ſhal bee firme, and ſtable, after that it is grauen in their inwarde partes. Paul alſo in another place had reſpect heereunto, where he comparing the lawe with the Goſpel, calleth the lawe the letter, which is not onelyonly dead, but alſo killeth,1. Cor. 3.6.1 Cor 3:6 but the Goſpell hee adorneth with the title ſpirite. Furthermore too groſſe hath the fooliſhneſſe of thoſe beene which hauehave made of the letter a two folde ſenſe, and of the ſpirite Allegories.

29 Whoſe praiſe is not of men. Becauſe the eyes of men onelyonly behold the thinges are apparant: he deneieth it to be ſuffient to be commendable in mans opinion, which often is deceiued by the externall ſhew: but the eyes of God muſt be ſatiſfied, which behold y^e very deepeſt ſecretes of the hart. So he draweth hypocrites againe (which ſmooth themſelues with falſe perſuaſions) vntounto the tribunal ſeat of God.