Commentary on Romans, Argument
The Argument of the Epiſtle to the Romanes.
IN ſetting forth the vtilitie of this Epiſtle, I knowe not whether I were beſt to tarry long, both becauſe I feare leaſte through my commendatiōs, which moſt certainely are farre inferiour to the dignitie thereof, it be nothing els but obſcured: and alſo becauſe euen in the entrance thereof, it doth more cleerely declare it ſelf, and more liuely ſhew foorth it ſelf, then by any words can be deſcribed. Therefore I thinke it nowe beſt to come vntounto the Argument, wherein without all doubt it ſhall preſently appeare, that beſides many others, and the ſame very excellent vertues, this doth properly apperteine vntounto it, which cā neuer according to the dignitie thereof be ſufficiently prayſed: that if a man hauehave attained vntounto the true vnderſtanding of it, hee hath a ſpeedie paſſage made him, vntounto all the moſt ſecrete treaſures of the ſcripture.
The whole Epiſtleis ſo methodicall, that the very entrance of it, is framed according to art. The workmanſhip whereof as it is to be ſeene in many things, which ſhalbe obſerued in their places, ſo ſpecially in that, that the principall argument is drawen hence. For he hauing begun with the confirmation of his Apoſtleſhip, deſcendeth thence to the cōmendation of the goſpel: which becauſe it doth neceſſarily bring with it the diſputation of faith, he paſſeth thereunto, the wordes of the text (as a man would ſay) euen leading him by the hande. And ſo hee entreth into the principall queſtion of the whole Epiſtle, Sciliz. that wee are iuſtified by faith. Wherin he is occupied vntounto the end of the 5. Chapter. Let vsus therefore put downe the generall propoſition of theſe Chapters, to ſay, The merciemercy of God in Chriſt is the onelyonly righteouſneſſe vntounto men, whiles it beeing offered by the Goſpel, is apprehended by faith. But becauſe men are ſo ſecure in their ſinnes, and flatter, & deceiue themſelues with a falſe imagination of righteouſneſſe, that they thinke they ſtande in no neede of the righteouſneſſe of faith, except nowe they be caſt downe from all truſt in themſelues: againe, they are ſo delghted with the ſweetneſſe of carnall luſtes, and ſounde a ſleepe in great ſecuritie, that they are not eaſily rayſed vp to ſeeke after righteouſneſſe, vnleſſe they be ſmitten with the terrour of Gods iudgement. Therefore hee doth not onelyonly conuince them of their iniquitie, but alſo being cōuicted doth rouſe them from their drowſineſſe.
Firſt of all, hee condemneth all mankinde ſince the worlde began of ingratitude: that in ſo excellent a workemanſhip, they did not acknowledge the workemaſter: yea when they were conſtrained to acknowledge him, they did not worthily honour his maieſtie, but prophaned & violated the ſame with their vanitie. So all men are proued giltie of impietie, then the which there is no more deteſtable wickedneſſe. And to the ende it might more plainely appeare, that all men are fallen from the Lorde, hee rehearſeth the fylthie and abhominable woorkes, whereunto eueryevery where men are ſubiecte. Which is a manifeſt argument, that they hauehave degenerate frō God: for as much as they are tokens of Gods wrath, which appeare not but in the godleſſe. And becauſe certaine of the Iewes, and alſo of the Gentiles hauing couered theyr inward wickedneſſe with the cloake of outward holineſſe, did ſeeme vnreproueable of theſe impious workes: And therefore were thought to bee exempted from the common condemnation: the Apoſtle directeth his ſtile againſt that fained holineſſe. And becauſe that viſarde before men, coulde not bee drawen from thoſe pettie ſaints: he reuoketh them vntounto the iudgement of God, whoſe eyes beholde the verie hidden thoughts.
Afterward hauing made a diſtribution, he citeth the Iewes by themſelues, and the Gentiles alſo by themſelues before the tribunall ſeate of God. Hee taketh from the Gentiles that excuſe of ignorance, which they pretended. For their conſcience whereby they were ſufficiently conuicted, was vntounto them in ſteede of a lawe. Hee vrgeth the Iewes with that chiefly, which they tooke for their defence: namely, with the written law, wherof in as much they were proued to be tranſgreſſours, they could not cleare themſelues of iniquitie: ſeeing the mouth of God had alreadie pronounced ſentence againſt them. Hee preuenteth alſo that obiection which might ſeeme to make for them, videliz. that the couenant of God, which was vntounto thē the marke of ſanctification, was violated, vnleſſe there were difference put betweene them and others. Here, firſt he teacheth that the title of the couenant, made them nothing better then others, ſeeing through their vnfaithfulneſſe they were fallen from it. Secondly, leaſt the conſtancie of gods promiſe ſhould be in any part diminiſhed, he graunteth vntounto them ſome prerogatiue by the couenant: but ſuch as conſiſteth in the mercy of God, and not in their merite. Then finally by the authoritie of the ſcripture, he proueth al both Iewes and Gentiles to bee ſinners: where alſo he ſpeaketh ſomwhat of the vſe of the law.
Thus when he hath depriued all mankind both of the truſt of their own vertue, and alſo of the glory of righteouſnes, and throwen them downe with the ſeueritie of gods iudgement, he commeth vntounto that which he purpoſed: namely, that wee are iuſtified by faith: ſhewing what faith that is, and howe wee obteine thereby the righteouſneſſe of Chriſte. Heerevnto hee addeth in the ende of the third Chapter, a ſinguler ſentence to beate downe the fiercenes of mans pride, leaſt he ſhould aduaunce himſelf againſt the grace of God. And alſo leaſt the Iewes ſhould hemme in the grace of God within the compaſſe of their nation, he proueth by the way that it appertaineth to the Gentiles alſo.
In the 4. chap. he argueth frō an example, which, becauſe it was cleere and therefore free from cauillations, he putteth it downe: to wit, in Abraham, who, in as muche as hee is the father of the faithfull, ought too bee in ſteede of a rule & generall example. Hauing therfore proued him to be iuſtified by faith, he teacheth that the ſame way is to be holden of vsus,
And heereupon hee inferreth, by the comparing of contraries, to followe, that the righteouſneſſe of workes muſt vaniſh where place is giuen to the iuſtification of faith. Which thing he proueth by the teſtimonie of Dauid, who repoſing all the bleſſednes of man in the mercy of God, doth take this from works, that they ſhould make a man bleſſed.
After this hee handeleth that more at large, whiche hee had briefly touched before: namely, that there is no cauſe why the Iewes ſhold aduance themſelues aboue the gentiles, who are partakers of the ſame felicitie with them, ſeeyng the Scripture declareth righteouſneſſe to hauehave happened vntounto Abraham when hee was vncircumciſed. In which place hee taketh occaſion to intreate of the vſe of circumciſion. After this he addeth that the promiſed ſaluation doth depend vponupon the onelyonly goodnes of God: for if it depended vponupon the law, then could it neither bring peace vntounto our conſciences, wherein it ought to be firmely rooted, neyther were it like euer to come vntounto his perfection. Wherefore, that it may be firme and ſure, in imbracing of it, we are to conſider the onelyonly truth of God, and not our ſelues: and that after the example of Abraham, who not conſidering himſelfe, did wholly ſet before him the power of God. In the ende of the Chapter, to the intent hee might more aptlye applye the alleadged example vntounto the generall cauſe, hee conferreth thoſe thinges which on both ſides are like.
In the fift Chapter, after he hath touched the fruite & effect of the righteouſnes of faith, he is almoſt wholly occupied in amplifications, whiche ſerue to make the matter more cleere. For by an argument taken from the greater, he ſheweth how great things, we now being redeemed, & reconciled vntounto God, are to expect & looke for at his hands through his louelove: which was ſo bountiful towards vsus being ſinners, vtterly vndone. & caſt away, that he gaue vntounto vsus his onelyonly begotten, & only beloued ſonne. After this he compareth ſinne with righteouſnes which commeth by free grace, Chriſt with Adā, death with life, the law with grace. Wherby he declareth that the infinite goodnes of God doth ouermatch our ſins, how great ſo euer they are.
In the ſixte Chapter, hee commeth vntounto ſanctification which we hauehave in Chriſt. For our fleſhe is prone, aſſoone as it hath taſted a little of this grace, to cocker wantonly his ſins, & concupiſcences, as though it had now diſpatched al. Therfore Paule on the contrary declareth here, that we cannot bee partakers of righteouſnes in Chriſt, vnleſſe alſo wee lay holde on ſanctification. Hee fetcheth his argument from Baptiſme, wherby we are admitted in the felowſhip of Chriſt: therin we are buried together with Chriſt, that being dead in our ſelues, by his life wee might be raiſed vntounto newnes of life. Whereupon it enſueth, that no man without regeneratiō, can put on his righteouſnes. From hence he draweth exhortations vntounto puritie, and holines of life, which neceſſarily ought to appeare in thoſe who are tranſlated from the power of ſinne, into the kingdome of righteouſnes, hauing caſt away the wicked cockering of the fleſh, which ſeeketh a more licentious libertie of ſinning in Chriſt. Finally, he doth briefly make mention of the abrogation of the law, in abrogating wherof the new teſtamēt is made manifeſt, where, beſides the forgetting of ſin, the holy ſpirite is promiſed.
In the 7. Chapter, he entreth into a moſt neceſſary diſputatiō of the vſe of the lawe, whiche hee had lightly by the waye touched before: giuing a reaſon why wee are looſed from the law, becauſe that by it ſelf, it had no power, but vntounto condemnation. And leaſt this ſhould turne to the reproch of the law, he doth mightily cleare the lawe from all reproches. For he ſheweth that through our fault it came to paſſe, that the lawe which was giuen for life, was made the matter of death. Declaring alſo howe ſinne is encreaſed by it. From hence hee paſſeth to the deſcription of the fight between the ſpirite and the fleſh, which fight the children of God feele in themſelues, ſo long as they are ſhut within the priſon of this mortall body: for they beare the reliques of concupiſcence, wherby they are continually drawen partly from the obedience of the law.
The eight chapter is full of conſolations, leaſt the conſciences of the faythfull being feared with that diſobedience which he reprooued before, or rather imperfect obedience, ſhould be ouerthrowne. But leaſt that the wicked ſhould take occaſiō herby to flatter thēſelues, firſt he ſheweth that this benefit doth not appertein vntounto any but vntounto the regenerate, in whō the ſpirit of God liueth & is of force. Therefore he vnfoldeth two things: the firſt, that all thoſe which are graffed into the Lord Chriſt by his ſpirit, are freed frō the danger, & feare of condemnation, howſoeuer they are yet laden with ſinnes. Secondly that they which yet remain in the fleſh, without the ſpirit of ſanctification, are not partakers of this ſo great a benefit: thē afterward he declareth howe great the certainetie of our truſt is, ſeeing ye ſpirit of God by his teſtimony doth driue away all douting and wauering. Moreouer by an anticipation or preuenting he ſheweth that the aſſurance of eternall life cānot be interrupted or diſturbed through the preſēt miſeries, whereunto, for the time of this mortall life, we are ſubiect: but rather by ſuch exerciſes, our ſaluation is furthered, vntounto the excellencie whereof, if all the preſent miſeries bee compared, they are nothing. This thing he confirmeth by the example of Chriſt: Who as he is the firſt begotten, obteining the principalitie in the houſe of God, ſo he is the firſt paterne, whereunto we ought all of vsus to be conformed. And therfore as vntounto a thing moſt ſafe and ſure, hee addeth a notable triumphe, wherein he triumpheth couragiouſly againſt the power and engines of Satan.
And for as much as many were greatly mooued, when they ſawe the Iewes which were the principall keepers, and heires of the couenat, to diſpiſe Chriſt: for thereby they gathered, that eyther the couenant was tranſlated from the poſteritie of Abraham, whiche contemned the keeping of the couenant, or els this was not the promiſed Sauiour, whiche prouided not better for the people of the Iewes: he beginneth to meet with this obiection in the entrāce into the nienth chapter. Hauing therefore firſt of all teſtified his goodwill towardes his countreymen the Iewes, that they might not think hee ſpake any thing of malice, and alſo hauing mentioned thoſe ornaments whereby they excelled others, he deſcendeth eaſily to the taking away of that offence, which did ariſe of their cecitie or blindnes. And deuideth the ſonnes of Abraham into two ſortes: that he might declare how that all thoſe which are borne of him according to the fleſhe, are not to bee reckoned in his ſeed, to participate the grace of the couenant. And on the contrary thoſe which are not borne of his ſeed, to be counted for ſonnes, if they be ingraffed by faith: Wherof he propoſeth an example in Iacob and Eſau. Therefore he calleth vsus here, vntounto the election of God, vponupon the which, this whole matter muſt neceſſarily conſiſt and depend. Againe, ſeeing this election leaneth only vponupon the merciemercy of God, in vayne is the cauſe thereof ſought for in the worthines of men. Reprobation is contrary, which notwithſtanding it is moſt iuſt, yet is there no cauſe aboue the will of God. About the end of the chapter hee declareth by the teſtimonies of the Prophetes, both the calling of the Gentiles, and alſo the reprobation of the Iewes.
In the tenth chapter, hauing begunne agayne with the teſtification of his good will towards the Iewes, he ſheweth that the vaine truſt of workes was the cauſe of their ruine. And leaſt they ſhoulde pretende excuſe by the lawe, hee preuenteth that, declaring, howe by the lawe wee are alſo led as it were by the hande, vntounto the righteouſneſſe of faith. Adding that this righteouſneſſe, through the bountifulneſſe of God is indifferently offered vntounto all nations: but yet to be apprehended of thoſe onelyonly, whom God hath lightened with his ſpeciall grace. And whereas moe Gentiles then Iewes are partakers of that bleſſing, he ſheweth that that alſo was foreſpoken of, by Moſes and Eſai: The one whereof propheſied playnely of the calling of the Gentiles, and the other of the hardening of the Iewes.
Here yet remayned a queſtiō, whither the couenant of god, put not ſome difference between the ſeede of Abraham, & other nations. Whiles he goeth about to ſatiſfie this queſtion, firſt he admoniſheth, that the worke of God is not to be boūd vntounto the ſight of the eye; ſeeing many times the elect paſſe our vnderſtanding.
Euen as in olde tyme Elias was deceiued, who thought that religion was vtterly periſhed among the Iſraelites, when as yet there were ſeuen thouſande aliue. Secondly, that we are not to be troubled with the multitude of vnbeleeuers whiche wee ſee abhorre the Goſpel. At the length hee affirmeth that the couenant of God abideth, yea euen in the poſteritie of Abraham according to the fleſhe, but yet in thoſe, whom God according to his free election hath predeſtinated. Then he conuerteth his talk vntounto the Gentiles, leaſt they growing too proude through their adoption, ſhoulde lift vp themſelues againſt the Iewes as reprobates, when in the meane time they excell thē in nothing, but in the fauourable acceptation of the Lorde: which ought rather to bee vntounto them a cauſe of humilitie. And the ſame alſo, is not vtterly departed from the ſeede of Abraham, for the Iewes at the length, by the fayth of the Gentiles, ſhall bee prouoked vntounto emulation: that ſo GOD may gather vntounto him all his Iſrael.
The three Chapters following conteyne preceptes or inſtructions touching manners: but they are diuerſly diſtinguiſhed. The twelfth Chapter conteyneth generall preceptes concerning a chriſtian life. The thirteenth chapter for the moſt part is ſpent in eſtabliſhing the authoritie of Magiſtrats. Whereby wee may make a moſt certayn collection, that there were then ſome vnquiet perſons, which thought chriſtian libertie coulde not ſtande, vnleſſe the ciuill power were ouerthrowne. But leaſt Paul ſhoulde ſeeme to impoſe any thing vponupon the Church beſides the dueties of charitie: hee ſheweth that this obedience is alſo conteyned vnderunder charitie. After this hee addeth thoſe preceptes for the inſtruction of our life, whiche hee had not mentioned before.
In the nexte chapter hee taketh on him an exhortation, which was very neceſſarie for the preſent tyme. For there were ſome, who, through obſtinate ſuperſtition, beeing addicted to the obſeruations of Moſes, could not without great offence ſuffer the neglect of them. Agayne, there were otherſome, who being confirmed, touching the abrogation or taking away of them, whiles they went about to remooue ſuperſtition, purpoſely ſhewed foorth a contempte of them.
Both parties offended throughe vntemperatures. For the ſuperſtitious condemned the others, as contemners of the Lawe of GOD: and they agayne without diſcretion deſpiſed the ſimplicitie of the others.
Therefore the Apoſtle putteth downe for them both a conuenient moderation: calling thoſe were ſtronge from pride and diſdayne, and thoſe were ſuperſtitious of infyrmitie and weakneſſe, from their too muche frowardneſſe.
Moreouer hee preſcribeth a notable fourme of Chriſtian libertie, that it might conſiſte, within the boundes of Charitie, and edifycation: hee giueth thoſe are weake wholeſome counſayle, whiles hee forbiddeth them to attempt any thing agaynſt their conſcience.
The fifteenth Chapter beginneth with a repetition of the geenerall ſentence, as the winding vp of the whole diſputation, that thoſe are ſtronge myght beſtowe their ſtrength to confyrme the weake.
And becauſe there was a perpetuall ſtrife betweene the Iewes, and the Gentiles, about the ceremonies of Moſes, the materiall cauſe of pride beeing taken out of the way, hee endeth all the quarrell betweene them. For hee teacheth them, that the ſaluation of them both doth depende vponupon the onelie merciemercy of GOD: whereunto they leaning, ought to lay downe all pride: and wherin they being coupled together in the hope of one inheritance, ought euerye way to imbrace one another.
Laſtly, he coueting to make a digreſſion vntounto the commendation of his Apoſtleſhip, which brought great authoritie to his doctrine, taketh occaſion thereof whiles he exſcuſeth, and craueth pardon for his raſhneſſe, that he was ſo bolde to take vponupon him the office of a teacher among them. Furthermore, hee putteth them in great hope of his commming, whiche thing hee ſaith in the beginning of this Epiſtle, hee had in vaine hitherto gone aboute, and prooued: and this hee doeth, adding the cauſe which preſently did hinder him:
Namely that the Churches of Macedonia & Achaia had committed to his charge, the carriage of that almes vntounto Hieruſalem, which they had giuen to relieue the poore brethren there.
The laſt Chapter ſtandeth wholly almoſt vppon ſalutations: but that it being heere and there tempered with certayne preceptes not to be contemned, is concluded with an excellent prayer.