Commentary on Romans

15. Quest. Of the meaning of certain phrases, which the Apostle useth, v. 9. We have already proved, and, under sin.

1. The Greek word is 〈 in non-Latin alphabet 〉 : 1. some translate, criminati sumus, we have accused: Greek schol. Beza, Pareus: but it had been sufficient to have said, we have shown both Jews and Gentiles to be under sin, this was a sufficient accusation it self, without any such express addition, that he had accused them: Tolet. 2. Pererius maketh this the sense, I have alleged this as a cause, that all are under sin, namely as the cause and occasion, why the Jews in the matter of justification are not preferred before the Gentiles: Per. Haymo: but that the Apostles speech should be imperfect, saying thus much in effect, we have shown this as the cause, that all are under sin, not showing whereof it should be a cause. 3. Tolet deviseth another sense, expounding it by the passive, we have been all accused that both Jews and Gentiles are under sin: but the Greek construction will not suffer this sense, for Jews and Gentiles, is put in the accusative, and so cannot answer unto the word, accused. 4. Some thus interpret, causis redditis ostendimus, we have shown by rendering the cause, why all should be under sin: that the Apostle had not only shown this, but tendered also the cause: Chrysost. Ambr. Sedul. Erasm. Vatabl. but Beza thinketh that the word is not found in that sense. 5. Wherefore the best interpretation is this, evici ••• probavimus, we have proved before, Oecumen. Genevens. we have sufficiently shown by reason, that all are under sin: so also the Syrian interpreter readeth, pronuntiavi •• s, we have pronounced: and gloss. interl. rationibus ostendimus, we have shown by reason.

2. Under sin, which signifieth three things, 1. that although the act of sin do pass, yet there remaineth still a blot in the soul and conscience, and a guiltiness of sin, as Joshua. 22.17. we are not cleansed from the wickedness of Peor unto this day. Perer. 2. to be under sin, is tenerireatu, to be held guilty of sin, Pareus: to be subject unto the curse and malediction due unto sin, Piscat. and so guilty to everlasting damnation. 3. and beside it signifieth the servitude under sin, that they do walk and live in sin, and cannot be delivered from the tyranny thereof, Tolet. as to be under the law, is to be in subjection, thralldom, and under the curse of it. Pareus.

16. Quest. Whence the Apostle allegeth these testimonies; v. 10. to 18.

1. All these allegations according to the vulgar Latin edition, are taken out of the 13. Psalm, where all those sentences stand together in this order, wherein they are cited here: And one Lindanus a Popish writer, would prove hereby the Hebrew text to have been corrupted by the Jews, because only v. 10, 11, 12. are there found Psal. 14. according to the Hebrew original, and he affirmeth that he had seen an Hebrew copy thought to have been Augustine's the Monk that was sent into England, where these eight verses do stand in the Hebrew text, as they are here alleged by S. Paul. But Pererius misliketh this assertion: 1. he urgeth Jerome's opinion who was more ancient then that Augustine, who findeth not all these sentences in the Hebrew. 2. it is not like that the Jews could all conspire to corrupt the Greek text, who otherwise are found to have been always most careful to preserve the Scriptures uncorrupted: neither had they any reason to rase out any of those sentences, seeing therein is contained no manifest prophecy of Christ. 3. and concerning that Hebrew copy, Johannes Isaac sometime professor of the Hebrew tongue at Co ••• , writing against Lindanus, thinketh it was patched together by some unskillful Hebrici •• , who might turn the Latin into Hebrew.

2. Pererius thinketh that the Hebrew text is not corrupted in that place, yet he would have the vulgar Latin translation to be retained, because of the antiquity thereof, which •• serteth all those verses in the 14. Psalm: But if he acknowledge the Hebrew to be perfect, and the Latin translation to put in more, then is in the Hebrew, why should not the Latin text be corrected according to the Hebrew?

3. Therefore the truth is, as Jerome thinketh, proem. l. 16. comment. in Esaiam, that this whole text is not taken out of the 14. Psalm, sed partim ex Isaia, partim ex Psalms esse contextum, but is framed together partly out of the Prophet Isai, partly out of the Psalms: the 10, 11, 12, verses here are alleged out of the 14. and 53. Psalm: the first part of the 14. v. is out of the 5. Psal. v. 10. the second out of the 140. Psal. v. 3. the 14. v. out of the 10. Psal. v. 7. the 15, 16, 17. v. out of Isa. 59.7, 8. the 18. v. out of Psal. 36.1. Pareus: the same is also affirmed by Origen, that these testimonies are cited partly out of the Psalms, partly out of the Prophet Isai: but the 16. v. Destruction and calamity are in their ways, he saith, non recordor vbi scriptum sis, &c. I remember not where it is written, but I think it may be found in someone of the Prophets, &c. this may seem strange, that Origen so diligent a searcher of the Scriptures, should not find where these words are, seeing they follow in the very same place of the Prophet Isai, as Jerome also observeth.

4. But that is well observed by Origen, that whereas S. Paul doth not follow the very same words which are in the Psalm, puto dari in hoc Apostolicam authoritatem, I think (saith he) that this is done by Apostolic authority, to teach us, when we use the testimony of Scripture, sensum magis ex eo, quam verba rapiamus, that we rather take the sense, then the words, &c.

17. Qu. Of the matter and order observed by the Apostle in citing these testimonies.

In these testimonies the Apostle first showeth the sins of men, then their punishment: their sins either of omission, in leaving some duties undone, to v. 13. then of commission, in committing such things as were evil, to v. 16. the sins of omission, are either concerning faith, or manners: concerning faith three ways, nec credunt per fidem, they neither believe by faith, there is none just, nec intelligent per scripturam, neither do they understand by the Scripture, nor seek God per investigationem, by searching after him, v. 10, 11. Concerning manners, 1. they decline out of the way, in turning away from God. 2. they are become unprofitable, that is, to their brethren. 3. neither do they good, that is, to themselves, v. 12.

The sins committed are of two sorts, ad inducendum alios in errorem, to bring others into error; ad incutiendum terrorem, and to smite into them terror: the first is done three ways, 1. openly in corrupting with evil words, their mouth is an open sepulcher. 2. secretly in deceiving, they have used their tongues to deceit. 3. in cloaking their malice with feigned words, the poison of asps is under their lips.

They do strike terror into them, 1. mala imprecando, in wishing evil, their mouth is full of cursing. 2. necem intentando, by threatening death and destruction, there is bitterness in their mouth. 3. in shedding of blood.

Then followeth their punishment, which is of two sorts, 1. poena & non culpa, a punishment, and no fault, either eternal, destruction, or temporal, calamity, with the meritorious cause, in their ways. 2. there is a punishment, which is both a punishment, and a sin: which is first their willful ignorance and blindness, v. 17. they have not known the way of peace: then their obstinacy, the fear of God is not before their eyes. Gorran.

But this distribution may seem to be too curious: we therefore will content our selves with this plain enumeration of sins, which are here set down by the Apostle. 1. be accuseth all men of injustice, and unrighteousness, there is none righteous, v. 10. 2. of ignorance and blindness, there is none that understandeth, v. 11. 3. of apostasy and falling away from God to abominable idolatry, v. 12. 4. of deceit and craft. 5. of cursing and bitterness, v. 13. 6. of cruelty, their feet are swift to shed blood. 7. they are turbulent and enemies to peace, v. 17. 8. they are profane, casting off all fear of God, v. 18. Pareus.

18. Quest. How none are said to be just, seeing Noah and other holy men are reported to have been just in their time.

1. Origen thinketh, that whereas the Scripture saith, in thy sight shall no man living be justified, it is spoken by way of comparison, that none compared to God, are just: and so Lyranus thinketh, it is understood de iustitia perfecta, of perfect righteousness: there may be iustitia politica, a politic and civil justice, in living according to the rule of nature, and just •••• legalis, a legal justice, in keeping Moses ordinances, but no perfect justice. Contra. If this were the meaning, then they which are justified by faith in Christ should be here also included: for they being compared to God's perfect and exact justice, cannot be said to be just but the Apostle speaketh not of faith, he showeth only, what men are by nature. 2. And by the same reason, do we also reject another interpretation of Origen, that no man liui •• here is justified before God, that is, in this life none can be pronounced to be just: But although in the next world our justice shall be perfected, yet it is begun here; otherwise w • should never come there.

3. Chrysostom understandeth this to be spoken only of the Jews, which are noted of three things: 1. that they all had transgressed. 2. they only committed evil, and wrought no good. 3. they did it with all vehemencic and endeavor: so also Anselm thinketh, that Paul speaketh of the Jews. 4. Some understand contrariwise only the Gentiles, and uncircumcised, Greek schol. and Theodoret thinketh, that Psal. 14. there is special reference to the railing of Rabsacah, which is declared Isa. 36. But the words of the Prophet are general: and he intendeth by this Scripture to prove, that all both Jew and Gentile were under sin. 5. Ambrose and Augustine think that these words are uttered only of the evil and wicked sort, not of the righteous, so also gloss ordinar. But the Apostle generally concludeth of all, that they are under sin, and that they had need of the grace of God.

6. Pererius mentioneth another exposition that some would have it understood of venial, that is, the smaller offenses, which no man liveth without, but everyone is subject unto: But the Apostle reckoneth up afterwards many grievous sins, as their throat is an open sepulcher, their feet are swift to shed blood, &c. these were not small offenses, but most grievous and gross sins. 7. Pererius thinketh that this is spoken by an hyperbole, none are said to be just, that is the most, so that a few only are excepted.

8. But the Apostle understandeth universally all men, that there is none just: as afterward he concludeth, v. 19. that all the world be culpable before God: and whereas some men are called and counted righteous, that is ex gratia, by grace: but yet by nature all both Jews and Gentiles are sinners: that they cannot by their own works be justified, but only by grace and faith in Christ. Faius. Tolet. annot. 10.

9. Origen here maketh a question, how it could be said, that there was none neither among the Jews, nor Gentiles, that did any good: seeing there were many among them, which did clothe the naked, feed the hungry, and did other good things: he hereunto maketh this answer; that like as one that layeth a foundation, and buildeth upon it a wall or two, yet cannot be said to have built an house, till he have finished it; so although those might do some good things, yet they attained not unto perfect goodness, which was only to be found in Christ. But this is not the Apostles meaning only to exclude men from the perfection of justice: for even the faithful & believers were short of that perfection, which is required: he therefore showeth what men are by nature, all under sin, and in the state of damnation, without grace and faith in Christ: if any perform any good work, either it is of grace, and so not of themselves, or if they did it by the light of nature, they did it not as they ought, and so it was far from a good work in deed. Perer. num. 37. Tolet. annot. 10.

19. Quest. Of the particular explication of the sins, wherewith the Apostle here chargeth both Jews and Gentiles.

v. 10. There is none righteous: in the Psalm it is, there is none that doth good, but the sense is the same, for he that is righteous doth that which is good, & he that doth not good, is not just or righteous, so he proveth the antecedent, by the consequent. No not one: though this be not in that place of the Psalm, according to the Hebrew, it is added for a more full explanation, to show, that none are excluded: some understand this of justification by faith in Christ, there was none which believed in him: gloss. interlin. Gorran. but the Apostle showeth, what everyone was by nature: otherwise there were always some in the world, to whom the Lord gave faith and belief in him.

v. 11. There is none that understandeth: the Apostle here omitteth some words of the Psalm: for there it is set down affirmatively, the Lord looked down from heaven, whether any would understand: but S. Paul keeping the sense, Beza, expresseth it by a negation: Pareus. The Apostle condemneth them all of ignorance, which is the mother of prophannes: Tolet understandeth this peculiarly of the Gentiles who were idolaters, and had not the right knowledge of God: some do specially refer it to their ignorance concerning Christ, that they did not know him to be God. gloss. interlin. Gorran. But it is more general: they had no knowledge of God at all, no true and effectual knowledge, which might bring them to the service and obedience of God. Mart.

There is none that seeketh God. This Tolet specially understandeth of the Jews, who though they knew God, yet they did not seek him, to live according to his commandment: but it is more general, comprehending both Jews and Gentiles: some have particular reference to Christ, that they did not seek to know him, whom they might have found out to be God by his miraculous works: gloss. interl. But the Apostle comprehendeth more times, then that only wherein Christ lived: Lyranus hath here a corrupt gloss: they did not seek God, per opera meritoria, by the merit of their works: but so God shall never be found: the prophannes then of men in general is here set forth, that had no care to seek unto God, and to depend upon him, but they were addicted to themselves, and their own lusts, conforming themselves unto this present world, Rom. 12.2. Gryneus.

v. 12. They have all gone out of the way. They fell away, being destitute of grace from the way which leadeth unto life, unto the broad way, that bringeth unto everlasting destruction: Gryneus: and they became unprofitable, being cut off from God, as the branch from the vine, they could bring forth no fruit: Tolet. the Hebrew word signifieth to rot and corrupt, so they became as rotten and corrupt branches, Pareus. There is none that doth good, no not one: here none are excluded: some thus give the sense, none saving one, namely Christ, gloss. interlin. Gorran, and so Augustine before them: but the original will not bear that sense: the words are, none unto one, that is, no not one.

v. 13. Their throat is an open sepulcher. 1. They are instar voraginis, like unto a gulf to destroy men, and therefore are compared to a sepulcher. 2. and an open sepulcher, quod tetros spargit odores, which sendeth forth stinking smells: so they do utter filthy and vain words. 3. and they are likened to an open sepulcher, quia vsus scelerum, verecundiam sustulit, their custom in sin hath taken away all shamefastness and modesty, they are impudent in their sin. Origen. 4. and as an open grave can never be satiate, but it receiveth one body after another; so they do still seek to devour men, and as it were eat them up, with their filthy and slanderous tongues. They have used their tongues to deceit: where they cannot openly devour, they attempt to do it by craft and deceit. gloss. interlin.

The poison of asps is under their lips. The biting and venomous tongue is thus resembled: 1. because this serpent doth morsu inficere, infect and poison by biting. Gryneus. 2. it is insanabile, a poison incurable: gloss. interlin. Pellic. 3. and they are incorrigible and intractable, like as the serpent stoppeth the ears, and will not hear the voice of the charmer.

v. 14. Their mouth is full of cursing and bitterness. 1. Their mouth is said to be full, because ex pleno oris vasculo, out of their mouth, as a full vessel do continually flow forth bitter and cruel words. Origen. 2. as they have gall and bitterness in their heart, Act. 8.23. so they do utter it with their mouth, Gryneus. 3. thus the Apostle showeth how they abuse all the instruments of speaking, their throat, their tongues, their lips, their mouth, Tolet. 4. And as before they were given to flattery and deceit, so they sometime brake forth into open blasphemy both against God and man. Calvin. 5. Haymo specially refereth it to the bitter and blasphemous words, which the Jews uttered against Christ: charging him to have a devil, and crying out against him to be crucified.

v. 15. Their feet are swift to shed blood. 1. The Apostle hitherto alleged those testimonies out of the Psalms, now he citeth the Prophet Isa; because in the mouth of two or three witnesses every word shall be established: Faius. 2. by the feet are understood their affections, as Origen expoundeth, consilium quo agimus iter vitae, the counsel, whereby we take in hand the travel of this life: and hereby their readiness is signified, upon every occasion to shed blood. Tolet. 3. as Doeg by his false tongue caused many innocent Priests to be slain, Gryneus. 4. and, by this phrase, of shedding, is shown how they do vilipend the blood of the Saints, pouring it out as water. Gorran.

v. 16. Destruction and calamity are in their ways. 1. Whereas the word is 〈 in non-Latin alphabet 〉 contrition, Origen understandeth it of their sin and disobedience, whereby they do ••• rere iugum domini, cast off and beat in pieces the Lord's yoke: so also the Greek schol ••• : as by the way, he understandeth life, so by contrition, sin; whereby the life is worn, as the way is beaten with trampling. 2. some understand it passively of the destruction and •• l • mitie, which was brought upon them by the Romans: gloss. interlin. Haymo, Gorrha • . 3. but it is better taken actively, for the destruction and calamity, which they bring upon others: they are the authors and deuisers of nothing but mischief: Gryn. Calv. Pare. as the Roman histories do write of Hannibal, who in his dream following one, that was sent of Jupiter to be his guide into Italy, seemed to see behind him an huge serpent, devouring and destroying all as he went: whereby was signified the horrible vastitie, which he should bring upon Italy.

v. 17. The way of peace they have not known. 1. Origen understandeth Christ to be 〈◊〉 way of peace, whom they acknowledged not: so also Haymo, Gorran. gloss. 3. but thereby is signified their turbulent nature, who delighted in war, and filled the world with tumults and troubles: Gryneus, Pareus: and although some among the heathen did seek to preserve the peace and tranquility of the commonwealth, yet it did not help them anything toward their everlasting peace. Osiander.

v. 18. The fear of God is not before their eyes. 1. As the fear of God is the beginning of true wisdom, and piety, so the want of that fear giveth way unto all impiety: and therefore, sine retinaculo currunt ad malum, they run into all kind of mischief without any stay. Lyranus. These do not say, there is no God, yet they do not fear God: August. ex Beda: and so are given over to all impiety.

20. Quest. v. 19. Whatsoever the Law saith: what is here understood by the law, and how diversely this word is taken.

Jerome, epist. 151. noteth this word Law, to have six several significations in the Scripture: 1. it is taken precisely for the Law given by Moses, which contained both moral precepts, judicial, and ceremonial: as John. 1.17. The Law was given by Moses. 2. the law signifieth not the precepts only, but the history of the Old Testament: as S. Paul calleth Abraham's history concerning his two sons, the law, Gal. 4.22. 3. the book of the Psalms is called the law, John. 15.25. It is written in the law, they hated me without a cause. 4. the prophesy of Isai is called the law: 1. Cor. 14.21. In their law it is written, by men of other tongues, &c. will I speak unto this people: which testimony is taken out of Isa, c. 28.21. 5. the spiritual sense and meaning of the Old Testament is called the law: as the Apostle saith, The Law is spiritual, Rom. 7. 6. the law is taken for that natural light which is imprinted in the mind by nature: as S. Paul saith, c. 2.14. The Gentiles which have not the law, are a law unto themselves. Here then by the Law, the Apostle generally understandeth the Old Testament, as the book of the Psalms, and the Prophets.

21. Quest. It saith to them, which are under the law: who are here understood to be under the law.

1. Origen taketh here the law, for the natural law, under the which not only the Jews, but the Gentiles also are under: and this he would prove by two reasons, 1. because it followeth afterward, that every mouth may be stopped: but the mouths of the Gentiles could not be stopped by the written law, which was not given unto them. 2. the Apostle also saith afterward, that by the law cometh the knowledge of sin: which is not the written, but the natural law: for both Cain, and the brethren of Joseph did confess and acknowledge their sin, before yet there was any law written. Contra. 1. The Apostle inferreth not, that every mouth is stopped by the written testimonies, but that general word is used, least the Jews should think themselves excluded: so then not that writing, but the thing written, that all men are sinners, serveth to stop all men's mouths, and especially the Jews: it convinceth both Jews and Gentiles; the Jews both for the manner, because the written law, was given unto them, and for the matter also, they were sinners: the Gentiles it convinceth, for the matter, they were guilty of all these sins. 2. Though law be there taken generally both for the natural and written law, by the which came the knowledge of sin (and yet both Cain and Joseph's brethren had beside the natural law, instructions received from their fathers:) yet in this place it is evident, that the Apostle meaneth the written and speaking law, whatsoever the law saith.

2. Origen beside hath here another strange conceit, he thinketh that not only men, but Angels and spirits are here said to be under the law, because they also have a law and rule given them to be ordered by: but seeing the Angels are not saved by faith in Christ, which the Apostle treateth of here, & he saith directly, that by the works of the law no flesh shall be justified in his sight, the angels cannot be said to be under the law, for they are not in the flesh.

3. Theodoret here hath this distinction: that the law saith thus to them which are under the law, seà non de ijs, but not only, of them: for the Prophets have many comminations concerning the Egyptians, Babylonians, and other nations: Pererius also hath this observation, that whē as any prophesy is directed against other nations, they are touched by name: but those things, which are set down in general and absolutely without any such particular direction, do properly appertain unto those who are under the law, &c. And although the Scripture make mention of other nations, yet the special intent thereof is to profit the Church of God: Faius.

4. Now the occasion of these words of the Apostle is this: the Jews hearing these general sentences, setting forth the iniquity of the world, might think, that the Gentiles were specially meant, and so shift them off from themselves: Therefore the Apostle showeth, that these things were specially directed to the Jews: and that by these three arguments. 1. from the relation, which the law hath to them, to whom it is given; it seemeth specially to concern them: therefore, because the Scriptures wherein these things were found written, were given unto the Jews, to them they were specially directed. 2. from the end, that every mouth should be stopped: if the Gentiles should be understood, and not the Jews also, then they might have somewhat to glory in, and to exalt themselves against God: therefore, that all occasion of boasting should be taken away, even the Jews are convinced by these testimonies to be sinners. 3. another ende is, that not only all occasion of boasting should be taken away, but that the whole world should be found 〈 in non-Latin alphabet 〉 , guilty and culpable before God: Chrysostom by this word understandeth him, qui sibi ipsi a • defensionem non sufficit, who is not sufficient or able to defend himself: but it signifieth more, one that is guilty and subject to condemnation. Pareus.

5. Tolet thinketh not this to be the occasion, to meet with such a secret objection of the Jews, for they could not be ignorant (saith he) but that whatsoever was written in the Scriptures, was spoken to them: but rather to show the reason, why they could not be justified by the law, because the law, which was given unto them, condemned them: annot. 11. Contra. The Jews did know that the Scriptures did speak unto them, but not of them, they might flatter themselves, as though such things were uttered against the Gentiles: and therefore as Augustine saith, in Iudaeis confringenda erat: superbia, &c. the Jews pride was to be taken down: exposit. epist. ad Galat. and both these may very well stand together, that an objection of the Jews is met withal, and a reason also shown, that the law which condemned them, could not justify them.

6. But the Psalm, whence the Apostle allegeth his first words, toucheth those which said, there is no god, Psal. 14.1. but so did not the Jews: Jerome answereth, they did confess God with their mouth, sed factis negabant, but denied him in their works.

23. Quest. How no flesh is justified by the works of the law, v. 20.

1. By the works of the law: in that he decreeth justification to the very works, not to the persons or workers only, it is evident, that the places before alleged, as v. 10. there is none righteous, no not one, are to be understood generally of all, and not of the most, although some should be excluded, that did some good works either among the Jews or Gentiles: for even the works of the law, which they did, were not able to justify them: Melancthon.

2. By the works, are not here understood, those quae praecipiuntur, which are commanded and required by the law: for if a man could perform those works, he should find life thereby: but such, quae praestantur, which are performed of men, Beza: either before grace, which cannot justify, because they cannot be good, or acceptable to God without faith: or in the state of grace, which cannot justify neither, because they are imperfect, Pareus.

3. By the law, here he understandeth, both the natural, whereby the Gentiles were convinced, and the written law, given to the Hebrews: for the Apostle disputeth generally against both the Gentiles and Hebrews, proving them both to be transgressors of the law, and so not able to be justified thereby: Pareus: and by the works of the law, are understood not only the ceremonials, and iudicials, as the ordinary gloss. but the moral works, which the Gentiles did by the light of nature: for otherwise the Jews only should be excluded, whereas the disputation of the Apostle is general both against Jews and Gentiles: Pareus • Tolet.

4. The word flesh is diversely taken in Scripture: it signifieth the human nature of man, as John. 1.6. the word was made flesh: or the corruptible and mortal state of man, as whe • the Apostle saith, flesh and blood cannot inherit the kingdom of God: or the sinful state and condition of man, in which sense it is said, they that are in the flesh cannot please God: in which sense Origen would have it taken here: that they which are carnal, not spiritual, a •• denied justification by works: but in this sense the meaning of the Apostle should be much perverted, who generally affirmeth, that there is no justification for any by the works of the law, but by faith: but yet the Apostle useth this word flesh, to put man in mind of his fresh condition and state, being not apt of it self to bring forth anything that is good: Beza.

5. To justify is taken three ways: first to make one actually and verily just: so if any man could perfectly keep the law, he should thereby get an habitual and inherent justice: secondly, it signifieth to be counted and declared just, as wisdom is said to be justified of her children: and thirdly, it signifieth, to forgive, discharge, and acquit sins: and so is it taken here: that no man is justified by the works of the law: that is, thereby findeth forgiveness of his sins, and so is taken for just before God: but this justification is by faith in Christ, by whom we are aquitted of our sins, and clothed with his righteousness: Martyr.

6. The Apostle addeth, in his sight: to show a difference between justification and righteousness before men, which may be attained unto by works, and the perfect righteousness, which God requireth: sometime this phrase, in God's sight, is used to show a difference between that righteousness which is but in show, and hypocrisy, and that which it in truth: as in this sense, Zechariah and Elizabeth, are said to have been just before God, Luk. 1.6. sometime it distinguisheth between the righteousness, even of good men, and the righteousness before God: as the Apostle granteth that Abraham had wherein to glory before men in respect of his works, but not before God, Rom. 4.1. and so the Apostle taketh it here: It is Christ only that maketh us holy and unblameable, in the sight of God, Coloss. 1.22. Beza. And further these reasons may be yielded hereof, why none can be justified by works in God's sight, though before men they may. 1. in respect of the Majesty of God, and most perfect purity of his nature, before whom the very Angels do cover their faces, and feet, Isaiah, 6. and the heavens are not clean in his eyes, how much more is man abhominable, Job. 15.15. 2. God looketh not unto the outward show, but to the inward disposition of the heart, which is perfect in none. 3. the law of God is spiritual, and requireth exact obedience of God's commandments: so that he which offendeth in one is guilty of all, I am. 2.10. this perfection none can attain unto: Pareus.

Quest. 24. How the Apostle here denieth justification by works, seeing he said before, c. 2. v. 13. that the doers of the Law are justified.

1. The ordinar. gloss. giveth this solution, secundum ceremonialia intellige, understand this according to the ceremonials: he thinketh that the Apostle speaketh here of the ceremonial works of the law, whereby none are justified: but in the other place of the moral works, which do instifie: But the Apostle here even excludeth moral works, for of the moral law the words following are specially understood, by the law cometh the knowledge of sin.

2. Cajetan thinketh that the Apostle speaketh here of justification before God, there of the justice of works before men: but the very words of the text do overthrow this interpretation: for even in that place the Apostle speaketh of those which are righteous before God, which are not the hearers, but the doers of the law.

3. Ambrose to this purpose, lex temporalem habet iustitiam, fides aeternam, the law may give a temporal kind of justice, but faith an everlasting: be thinketh that men are said here not to be justified by works, that is, without faith: but yet a temporal kind of justice they might have by the law without faith: But the Apostle in both places, as hath been said, speaketh of true justice and righteousness before God.

4. The moderne Papists tell us here of two justifications, the first which is by faith only without works, the second, which is by works which proceed of faith and grace: of the first speaketh the Apostle here, as they think, and of the other in the former place, Rom. 2.13. Perer. dispute. 8. to the same purpose Tolet, that the Apostle speaketh here of works going before faith, which do not justify, there of works which follow faith: the other do justify in increasing justification which was begun before by faith, annot. 13.

Contra. 1. This is but a Popish fiction of the first and second justification: the Apostle is saying, Rom. 8.30. whom he justified, he glorified, maketh but one justification, after the which followeth glorification. 2. even the Apostle excludeth here the works of the regenerate, which may appear by these reasons. 1. because there need no question to be made of the works of carnal men, which are evil, because they are without faith: there can be no show at all, that such works should justify. 2. the works of Abraham were the works of grace, which the Apostle excludeth from justification, c. 4.2. 3. This is the reason, why works cannot justify, that all occcasion of rejoicing may be taken away from men, and every mouth may be stopped: but now, if men might be justified by their works after they are called, and have faith, they might glory in such works, by the which (they say) they do merit, and which (in their opinion) proceed in part from man's own free will.

5. Some think that the Apostle, Rom. 2.13. speaketh ex hypothesi, by way of supposition, that the doers of the law shall be justified, that is, if any could keep and perform the law, they should thereby be justified: But here he simply denieth justification to works, because no man is able to keep the law, Pareus. This is a good distinction, and in other places it may well be received, where the Scriptures seem to attribute much unto the law, as he that doth these things shall live thereby: But here it is not so fit, for in that place, Rom. 2.13. the Apostle encreateth not of the causes of justification, but only showeth who they are, which shall be justified, not hearers and professors, but doers and followers.

6. Peter Martyr saith, that when justification seemeth to be ascribed unto works, it must be understood in respect of faith and grace, wherewith they are joined: as a man is said to be a reasonable creature, yet in respect of his soul only, though he consist both of soul and body: yet it is faith properly that justifieth, and not works, which follow faith: But the Apostle doth not at all in that place, or any other, ascribe justification before God unto works.

7. Wherefore the best solution is this, that here S. Paul disputeth indeed of the proper and true causes of justification, which he simply denieth unto works, and giveth unto faith: but there he showeth who, and upon what condition men are justified, and who are not justified, namely, such as having a lively faith do bring forth the fruits thereof, and do their endeavor to keep the law are justified: as the Apostle in the same sense had said before, c. 2.6. that God will reward every man according to his works. And in the like sense Christ shall say unto the righteous in the day of judgment, Matth. 25.34. Come ye blessed of my father, inherit the kingdom prepared for you, for when I was hungered, ye gave me meat: he showeth not the cause of their salvation, but the condition, state, quality of those which should be saved: to this purpose, Faius. see further before c. 1. quest. 26. and controv. 7.

Quest. 25. How by the law came the knowledge of sin.

1. The Apostle here confirmeth that which he said before, that none are justified by the works of the law, by the contrary use of the law, because thereby cometh the knowledge of sin: therefore justice and righteousness is not attained thereby.

2. The law, Origen understandeth of the law of nature: Augustine only of the moral law, lib. de spirit. & liter. c. 8. but indeed the law is understood here in general: both the natural, for even before the law written, by the law of nature, Abimelech knew that adultery was sin, Genes. 20. but the moral more, by the which came a more full knowledge of sin: likewise by the ceremonial and judicial law sin was manifested, but after a diverse manner, ex accident, accidentally, because the one was appointed in expiationem, for the expiation, the other in poenam, for the punishment of sin, Tolet. annot. 14.

3. Now diverse ways doth the written law, whereof the Apostle specially speaketh, reveal sin. 1. Ambrose showeth that before the law written there was some knowledge of sin, as he giveth instance in Joseph, who detested the sin of adultery, to the which his mistress enticed him: but it is so said, quia lex ostendit peccata non impune futura, because the law showeth, that sins shall not go unpunished: so also Theodulus. 2. and by the written law, peccata clarius fuerunt cognita, sins were more evidently known: and some were known to be sins, that were not so taken before, leviora qua{que} non cognoscebantur esse peccata, the smaller sins were not known, as concupiscence, Jerome: as the Apostle saith, he had not known lust, unless the law had said, thou shalt not lust, quaedam etiam grauiora, &c. and some things by the law were known to be greater, then before, gloss. ordinar. 3. Oecumenius thus expoundeth, because sin was increased by the knowledge of the law, for he that sinneth wittingly is so much the more a grievous offender. 4. And before the law written sin was known as being against reason, but by the law it is discerned, as being against the will of God: and so the nature and quality of sin, is more fully and perfectly known by the law, Perer. 5. and even the knowledge of sin before the law written, did issue out of the grounds and principles of the moral law which were imprinted by nature in the mind, Faius.

4. But whereas the law showeth as well, what things are honest, and virtuous, as it discovereth sin: the Apostle only toucheth that use of the law, which is to reveal sin: both because it was more pertinent to his purpose, which was to show, that there is no justification by the law, because thereby we have the knowledge of sin: and for that men are more prone unto the things forbidden in the law, then to the duties commanded: so that the law doth not so much teach our duty to God and our neighbor, as that we do not perform that which is our duty, Beza.

5. Now further, whereas the Apostle saith, by the law cometh the knowledge of sin, we must supply the word only: not that the law doth nothing else but reveal sin, for it judgeth and condemneth sin likewise: but here the opposition is between the knowledge of sin, and the remission thereof: the law only giveth the one, the agnition or knowledge of sin, not the remission, Perer. by the law is cognitio peccati non consumptio, the knowledge of sin, not the consumption of sin, gloss.

6. But it will be objected, that in Leviticus there are oblations prescribed for sin, and the Priest was to pray for such as had sinned, and it should be forgiven them: Gorran answereth, that it was only a legal remission, quoad poenam, non quoad culpam, only concerning the punishment of the law, not of the fault: But Lyranus answereth better, that such sacrifice for sin, was protestatio Christi passuri, a protestation or profession of Christ which was to suffer: so that such remission of sins though it were under the law, yet was not by virtue and force of the law, but by faith in Christ: for the sins of the offerers were forgiven at the prayers of the Priests, which could not be heard, if they were not of faith.

7. It will here be further objected, that the politic and civil laws of Princes intend more then the showing of sin, they also do help to reform sin, and reclaim men from it: therefore God's law should do more then manifest sin. Answ. 1. Human laws do only require an external civil justice, but the law of God discovereth the corruption of the heart, so that herein there is great difference between them, Melancth. 2. Human laws may by proposing of rewards and punishments help to persuade and induce men, but they cannot instill or infuse obedience into the heart. 3. God also intendeth more then the revealing of sin by his law: for if any could keep it, they should live thereby: which while none is able to do, yet the law beside the discovering of sin ferueth as a Schoolmaster to bring us to Christ: so that it is thorough man's own infirmity, that the law giveth not life: and it showeth God's power and wisdom that turneth the law unto our good, namely, to bring us unto Christ, which by our infirmity is become unto us the minister of death.

8. So then there are two other special uses and benefits of the law, beside the revealing of sin, the one that concerning faith, it is a Schoolmaster to bring us to Christ, and touching manners and life, it showeth us the way wherein we should walk, Mars.

9. There is a double knowledge of sin by the law: there is one which is weak and unprofitable, which neither thoroughly terrifieth the conscience, nor reformeth the life: such was the knowledge, which the heathen had of sin as the poets in their satyricall verses did set forth the sins of their times, but themselves followed them: there is another effectual knowledge of the law, whereby the soul is humbled: and this is of two sorts: when such as is joined only with terror of conscience, without any hope, such was the knowledge of sin, which Cain and Judas had, that betrayed Christ: or it hath beside some lively hope and comfort, such was David's agnition and confession of his sin: But this comfort is no work of the law, it is wrought in us by the spirit of grace, Martyr.

Quest. 26. Of the meaning of these words, The righteousness of God is made manifests without the law.

1. Ambrose by the justice of God understandeth that justice, wherewith God is just • estans promissa sua, in keeping his promises: Origen taketh this justice to be Christ: rather it signifieth the justice or righteousness which is by faith to Christ, so called, both because of the efficient cause thereof, namely God, who worketh it in us: and in regard of the effect, because it only is able to stand before God, Calvin.

2. Without the Law. 1. Origen here understandeth the law of nature, and giveth thi • exposition: ad iustitiam Dei cognoscendam nihil opitulabatur lex naturae, the law of nature did help nothing at all to the knowledge of the justice of God: but it was manifested by the written law of Moses: but the Apostle excludeth not here the written law: for them it were no consequent speech unto the former, where the Apostle denied justification unto all works of the law in general: the same law then must be here understood, which he treated before, that is, generally both the natural and written law. 2. Augustine joineth this word without the law, not unto manifested, but unto righteousness, so the righteousness without the law, he expoundeth, sine adminiculo legis, without the help of the law, lib. de spirit. & liter. c. 9. but this sense first Beza confuteth by the order and placing of the words, which stand thus, without the law is righteousness made manifest, not righteousness without the law: as S. James saith, faith without works is dead, not without works faith is dead: for in this transposing of the words, the sense is much altered: Tolet addeth this reason, that righteousness without the law, that is, the works of the law, was known even unto the faithful under the law, therefore the words without the law, must be joined rather unto manifested, then to righteousness. 3. But yet Tolet is here deceived, for he thus interpreteth, abs{que} lege, without the law, that is cossante lege, the law ceasing and being abrogate, the Evangelical faith was manifested: for although the works of the moral law are commanded in the Gospel, yet they bind not by reason of the legal bond or obligation, but by virtue and force of new institution thereof by Christ: But our Savior faith directly, that he came not to destroy the law and the Prophets, Matth. 5.17. but if the moral law were first abrogated, though it were again revived by Christ, it must first be dissolved. 4. Ambrose well referreth without the law, to manifested: but he seemeth to restrain it to the law of ceremonies: sine lege apparuit, sed sine lege sabbati, & circumcisionis, it appeared without the law, but without the law of the Sabbath and circumcision, and new Moon, &c. But in all this disputation the Apostle chiefly entreateth of the moral law, by the which specially came the knowledge of sin. 5. some refer this to the manifestation of the Gospel by the preaching of the Apostles, when the Gentiles were called, which had no knowledge of the law, Mart. and many also among the Jews, which though they had not the law, yet cared not for it, as they say, John. 7.48. Doth any of the rulers or Pharisees believe, in him, but this people, which knoweth not the law, Gorran, •• they understand without the law, that is, without the knowledge of the law: But the Apostle speaketh of that justice, which was manifested both to the Gentiles and the Jews, which had yet the knowledge of the law.

6. Gryneus, whereas the Apostle saith, first, that righteousness is revealed without the law, and yet immediately after he saith, having witness of the law and the Prophets, would reconcile them thus: understanding law in the first place of the letter of the law, which doth not set forth the justice of God by faith, and in the other place the spiritual sense of the law.

7. But the meaning rather of the Apostle is this: that it is not the office of the law to teach faith: and that beside the law, there is another doctrine, in the Church concerning faith: which doctrine of salvation and justice by faith, neither the natural nor moral law can teach: and though in the time of the law, this doctrine of faith was taught the faithful, yet the knowledge thereof came not by the law: And for the full reconciling here of the: Apostle to himself, three things are to be considered. 1. that in the first place the law is understood strictly, for the doctrine of the moral law, whether written or natural, which doth not properly teach faith in Christ: afterward the law is taken for the book • of Moses; wherein many Evangelical promises are contained beside the legal precep •• Beza annot. • 2. The law doth properly urge works, it doth not professedly teach faith, and yet it excludeth it not, Pareus: but accidentally it bringeth us to Christ, as forcing us when we see our disease to seek for a remedy. 3. this doctrine of faith was manifested without the law, that is, more clearly taught and preached at the coming of Christ, yet it was known unto Moses and the Prophets, though more obscurely: for in that it is said, to be manifested, nor made or created, it showeth that it was before, though not so manifest, Perer. dispute. • 0. Faius. So then those words but now, do both note the diversity of time, and they are adversative particulars, showing, that our justice is not revealed in the law, but otherwise and else where.

Quest. 27. How the righteousness of faith had witness of the law and the Prophets.

Fowre ways are the law and Prophets found to bear witness and testimony unto the Gospel of faith. 1. by the evident prophesies of Christ: as our blessed Savior saith, John. 5.46. Moses wrote of me: and S. Paul said before, c. 2. Which he had promised before by his Prophets in the holy Scriptures: and S. Peter saith, Act. 10.43. To him also give all the Prophets witness: such evident testimonies out of the law and Prophets are these, which are cited by the Apostles, as that Rom. 10.6. The righteousness of faith speaketh on this wise, say not in thy heart, who shall ascend into heaven? that is, to bring Christ from above, &c. so the Apostle citeth an evident testimony out of the 31. of Jeremiah, Hebr. 8.8. how the Lord would make a new testament with the house of Judah: and many such testimonies in the new Testament are taken out of the old.

2. A second kind of testimony, were the types and figures which went before in the Old Testament: as the Paschal lamb, the Manna, the rock, the cloud, did shadow forth Christ: likewise some acts of the Patriarchs and Prophets did prefigure out Christ, as Abraham's sacrificing of Isaac: Solomon's building of the Temple: Jonah being in the belly of the whale, with such like.

3. The sacrifices and oblations, and the blood of rams and goats did signify the unspotted lamb of God, that should be slain for the sins of the world, Mart.

4. The law also by the effect thereof did bear witness unto Christ: as Augustine saith, lex hoc ipso, quod iubendo & minando neminem iustificabat, satis indicabat, &c. the law in this selfsame thing, that it justified none in bidding and threatening, did sufficiently show, that man is justified by the gift of God, &c.

Quest. 28. Of these words, v. 22. The righteousness of Go by the faith of Jesus Christ, unto all and upon all.

1. Here the Apostle toucheth first the efficient and principal cause of this righteousness, which is God, then the material cause Christ with his obedience both active and passive, in performing the law, and bearing the punishment thereof for us: then the instrumental cause, which is faith: and the subject, wherein this faith is seen, and unto whom it belongeth, even unto all and upon all.

2. The faith of Christ is not here taken actively, for the faith which Christ had, but passively for the faith, whereby Christ is had and possessed: And by faith here is not understood a general assent only, or naked knowledge, but a firm persuasion of the heart, joined with a sure and certain knowledge of things hoped for: as the Apostle joineth both together, Hebr. 11.1. defining faith, to be the ground of things hoped for, there is the assurance and confidence: and the evidence of things which are not seen, there is the knowledge.

3. This faith doth not justify, effective, as working an habitual justice in us, nor materialiter, materially, as though faith in it self were that, whereby we are justified: but it justifieth obiective, as it apprehendeth Christ: and organice, iustrumentally, as it applieth the righteousness of Christ, to them which believe, Pareus.

4. Further concerning faith, it differeth much from opinion, suspicion, science, or knowledge: opinion, though it incline unto the truth, yet it is uncertain and doubtful, so is not faith: suspicion giveth but a weak assent, but faith is a firm and sure persuasion: as opinion is an uncertainty of the judgment, so is suspicion in the will and assent, neither are in faith: knowledge bringeth a firm assent, but it is by demonstration of reason: now faith believeth beyond reason: And of faith there are two kinds: one is a vain and temporary faith, which is fruitless and without charity, as in the parable of the sower, some seed fell in stony and thorny ground; such faith justifieth not; there is a lively and effectual faith, which is only in the Saints; and this is the true justifying faith; which yet admitteth diverse degrees, in some it bringeth forth thirty, in some sixty, in some an hundred fold: there are two impediments of faith, the one is curiosity, to seek fully to comprehend the things which we believe, the other is doubtfulness to be uncertain of them: Both these Basil toucheth writing of faith, ne contendas videre ca, qua precul reposita sunt, ne{que} eae quae sperentur, ambigua statuas, strive not to gaze upon those things, which are set far off, neither hold uncertain the things hoped for, Mart.

5. Here it shall not be amiss to note the diversity of phrases which the Apostle useth, when he speaketh of faith: it is called the righteousness of God, c. 1.17. and of or from God, Philip. 3.10. righteousness by faith, c. 3.22. and of faith, c. 5.1. righteousness without works, c. 3.28. the righteousness of faith, c. 4.11.13. righteousness in the blood of Christ, c. 5.9. righteousness by the obedience of Christ, c. 5.19. righteousness not our own: Philip. 3.9. righteousness imputed of God, c. 4. v. 6.10.

6. And whereas it is added, toward all, and upon all. 1. Some do thus distinguish, that the first ( all ) noteth the Jews, the second the Gentiles, Oecumen. some by the first understand the Apostles, by the second those which were afterward called: Anselm, super omnes, upon or above all, interpreteth, supra captum omnium, above the teach or capacity of all: But this is rather doubled to show, neminem excludi, that none of the faithful are excluded, Pareus: and in that he saith above or upon all, God's overflowing justice is signified, which overfloweth as waters, Faius. 2. But this universal particle ( all ) must be restrained only unto those which believe: for as Ambrose saith, habet populus Dei plenitudinem suam, &c. the people of God have a certain fullness, & specialis quaedam censetur vniuersitas, &c. and there is a special kind of universality, when the whole world (of the elect) seemeth to be delivered out of the whole world, &c. de vocat. gent. lib. 1. c. 3.

Quest. 29. What it is to be deprived of the glory of God, v. 23.

1. Origen understandeth these words, effective, by way of the effect: quomodo auderes peccator gloriam Deodare, how should the sinner presume to give glory unto God: the praise of God is not seemly in a sinners mouth. 2. Oecumenius taketh the word 〈 in non-Latin alphabet 〉 , literally, thus interpreting, they are left behind, post tergum est gloria & beneficentia Dei, the glory and beneficence of God, is behind thy back: that is, God's grace doth prevent thee: because a man is justified freely without his own works. 3. Some by the glory of God understand justification, whereby God's glory appeareth, Lyranus. per quam gloriosus apparet, by the which the Lord appeareth glorious: so also gloss. ordinar. Hugo, Gorran. 4. Faius by this glory understandeth that image of God in righteousness and holiness, after the which man was created: which man hath blotted out by his fall: so also Martyr applieth it to the corruption of man's nature. 5. Theodoret taketh this glory for the presence of the grace of God: in which sense the ark of the covenant was called the glory of God, because there he shown himself visibly present: as when the Philistines had takes the Ark, it is said, the glory is departed from Israel, 1. Sam. 4.22. 6. Melancthon by glory would have understood, that grace, acceptance, and approbation, which men have with God, being justified by faith: so also Osiander, Tolet, Cajetan, understand glory •• hominis apud Deum, the glory of man, that is his acceptance with God: and there is here a secret opposition between glory with men, which we may attain unto by works, as the Apostle showeth, c. 4.2. and glory with God: to this purpose also Calvin and Piscatur.

7. Wherefore with Chrysostom we here understand rather the glory of eternal life: he that offendeth God, non ad eos pertinet, quibus ascribenda est gloria, doth not appertain unto those, to whom eternal glory shall be ascribed: and so Beza also well giveth the sense of the word 〈 in non-Latin alphabet 〉 , which is used of those which came short in the race, and cannot attain unto the mark or price, that is set before them: so also Gryneus, they cannot attain ad metam vitae illius gloriosae, to the mark of that glorious life, which is set before us in heaven: of this glory the Apostle spake before, c. 2.10. to everyone that doth good, shall be glory, and honor: the meaning then is, that all men by their sin, are strangers, and as banished men from God, and his kingdom, which is not recoverable by man's works, neither is there any way to come unto God, and everlasting salvation, but only by faith in Christ: So that all religions whatsoever are condemned beside the Christian faith, as not being able to bring us unto God, Pareus.

Quest. 30. Of justification freely by grace, v. 24.

1. Here the Apostle expresseth all the causes of our justification. 1. the efficient, which is the grace of God, that is, not the doctrine of the Gospel freely revealed, as the Pelagians vnsterstand it, nor the graces of the spirit infused, as the Romanists: but by the grace of God we understand, the free mercy and goodness of God toward mankind. 2. the formal cause and manner, is in that we are freely justified without any merit of our own: the word 〈 in non-Latin alphabet 〉 , freely, is sometime taken in another sense, as Galat. 2.22. if righteousness were by the law, then Christ died 〈 in non-Latin alphabet 〉 , without cause: but here it signifieth firely. 3. the meritorious and working cause is Christ Jesus, who hath redeemed us, and the instrumental cause, is faith. 4. the ende in respect of us, is our salvation and justification: in respect of God, the manifestation of his righteousness to his glory.

2. Thorough the redemption. 1. This word is taken improperly for any deliverance out of danger, as God is said to have redeemed his people out of the thralldom and captivity of Egypt: but properly it signifieth such deliverance, as when anything being in an others occupying, is freed and exempted, by paying the price: and such redemption is either corporal, as when men are delivered from external and corporal bondage; or spiritual: such is our redemption by Christ: whose death, the price of our redemption, was in respect of the deed corporal, being historically done, but in regard of the effect and fruit it was spiritual, in redeeming us from the spiritual bondage of sin, the devil, and hell. 2. This redemption is taken two ways, either properly for the very work of our redemption purchased by the death of Christ: or for the effect thereof, the consummation of that work of our redemption in everlasting life: as it is taken, Rom. 8.22. Pareus.

3. But it will be objected, that we are not freely justified, seeing that Christ hath paid the ransom for us: how then is that said to be freely done, where a price is paid? Answ. It is free ex parte hominū, on man's behalf, because no price for their redemption is exacted of them: but ex parte Christi, on Christ's part it was not free, because he paid a most sufficient, and exact price for our redemption: So the Prophet saith, Come buy without money, Isa. 55.1. they are said to buy salvation, because it is bought for them by Christ, and yet without money; because Christ paid the debt for them: Tolet. So in the work of our redemption are seen both the justice, and free mercy of God: the first, in that God's wrath was so testified by the death of Christ: the other toward us, in that God hath given his sin freely to die for us.

31. Quest. How God is said to have proposed or set forth Christ to be our reconciliation.

1. Whome God hath set forth or proposed: Ambrose readeth, disposed, and some understand it of the public exhibiting and proposing of Christ in the preaching of the Gospel, Tolet. but this word rather showeth the everlasting purpose and decree of God from the beginning of the world, to give his son for our redemption: so is the word 〈 in non-Latin alphabet 〉 taken Rom. 8.28. even to them, that are called of his purpose. Faius. And hence may two objections be answered: 1. how it might stand with the justice of God, that his most innocent Son should die for others. Answ. This was God's purpose from the beginning of the world: it was the decree of the whole Trinity, that the Son of God should be the Redeemer of the world: yea and Christ also offered himself, 1. Tim. 2.8. Faius. 2. Some object, how the death of Christ, and whence it should have virtue to reconcile us unto God: what proportion is there between the infinite sea of men's sins, and the short death of Christ, that was not extended beyond three days. Answ. The virtue of Christ's death dependeth of the purpose of God: he so appointed, decreed, and purposed, that by this means the world should be redeemed: the Lord in his infinite power, could have appointed other means: but he thought none fitter for the recovering of our decayed estate: Pareus.

2. Christ is called 〈 in non-Latin alphabet 〉 , the reconciliation: which some think may be taken in the masculine gender, that he is our reconciliator: Tolet. annot. 21. where there is a manifest allusion unto the propitiation of the Ark, which was called cappareth, the propitiatory: Christ was then signified by that golden propitiatory, which covered the Ark, from whence the Lord delivered his oracles. Origen is here somewhat curious in his typical applications: by the gold understanding the purity of Christ, by the length & breadth, his divinity and humanity: but I omit them as too curious observations: Beza thinketh, that the Apostle in saying whom God 〈 in non-Latin alphabet 〉 , hath proposed, alludeth unto the propitiatory, which was then kept within the veil, but now is publicly proposed, and exhibited, that veil being removed: but the Apostle, in this word proposed, hath reference rather to the purpose and counsel of God, as is before shown.

3. Through faith in his blood: 1. by blood is understood by a synecdoche, the whole sacrifice of Christ, which was the consummation of his obedience: And he saith in his blood, that is, by his blood, as the instrument of our redemption: for there are two instruments of our redemption; one on Christ's part, his death and shedding of his blood; the other on ours, which is our faith, Mart. these words, in his blood, some do refer unto the word reconciliation, Theodoret, Anselm, Tolet: some unto the next words before, ( through faith ) as the Syrian interpreter: But it may very well be joined with both, that our reconciliation was purchased by Christ's blood, and Christ's blood cannot profit us, unless we believe it to have been shed for us. Pareus.

32. Quest. How we are said to be justified freely, seeing faith is required, which is an act in the believer.

1. This objection may further be urged thus: that is freely bestowed, which is conferred without any help or work in the receiver: seeing then a man must bring faith, which is a work of the will, how is he said to be justified freely?

Ans. 1. Tolet first hath this answer, that we are said to be justified freely through faith; because faith is the free gift of God: and it is given us freely to merit our salvation by faith: But he himself misliketh this answer: for to be justified freely, and by the merit of faith in any other gift, it cannot stand together: for where merit and work is, the wages is not counted by favor, and so freely, but by debt, Rom. 4.4.

2. The better answer then is, that we are justified freely, although the condition of faith be required, because faith doth not justify, vt actus quidem noster est, as it is an act of ours: but all the virtue thereof proceedeth from the object: as the Israelites being healed by looking upon the brazen serpent, obtained not their health, by the very act of opening their eyes, but by the object, which they beheld, which was the serpent: And like as when a rich man giveth his alms unto the poor, though he stretch out his hand to receive it, yet is it said notwithstanding to be a free gift. Tolet. annot. 20. 3. But add here further, that as when a blind man putteth forth his hand, but he that giveth is fain to direct it, to receive the alms: or if a man have a weak and withered hand, which he is not able to stretch out, unless the other that giveth do lift it up: in this case every way the gift is free: So our will is not of it self apt to believe, or will anything aright, unless the Lord direct it: faith then being both the work of God in straining our will, and faith receiving all the virtue from the object which it apprehendeth, namely Christ: it remaineth, that faith notwithstanding, we are justified freely. Faius.

33. Quest. v. 25. To declare his justice or righteousness, what justice the Apostle understandeth here.

1. Chrysostom understandeth the declaration of God's justice by the effects thereof: like as God declareth his riches, not that he is rich in himself, but in making others rich: and his power, not in that he ever liveth himself, but in raising others to life: so his justice is declared, not in being just in himself, but in making others just. But this justifying of sinners is a work of God's mercy, not of his justice.

2. Theodoret herein will have God's justice to be manifested, because he did sustain the sins of the world with patience, forbearing to punish them: but this likewise was an effect of his goodness and mercy, not of his justice.

3. Ambrose understandeth this justice of God in keeping, and performing his promise: but the justice of God is not here to be taken in a diverse sense, then before v. 22. the righteousness of God by the faith of Jesus Christ.

4. Some do take the justice of God here, for his goodness, mercy, and clemency: as the Prophet David useth to pray, Judge me according to thy righteousness, that is, thy goodness, Pareus: but this seemeth not to be so proper here.

5. Some understand the justice of God, in not leaving sin unpunished, Lyranus. it was the justice of God, that the price of our redemption should not be paid otherwise, then by the blood of Christ: but this is not the justice of faith, which the Apostle spake of before.

6. Therefore this justice, which the Lord manifested and declared, is none other but the righteousness of faith, before touched: and as the words here following do show, by the forgiveness of sins: God revealed and manifested this to be the true justice, whereby men are justified before him, even the righteousness of faith: so August. lib. de spir. & lit. cap. 13. Anselm, Tolet, Osiander.

34. Quest. What is meant by sins that are past, v. 25.

1. Some think that this is understood of the fathers in the law, which were kept in Limbus, who though thorough remission of their sins, they were freed from punishment, yet they were not received unto glory: gloss. ordin. Gorran. But Tolet confuteth this interpretation, (though he allow the opinion) as not agreeable to the Apostles mind: for the words are not to be so limited and restrained: but generally the Apostle understandeth such sins as he spake of before, v. 23. All have sinned, and are deprived of the glory of God. And if the sins were not yet remitted until Christ's coming unto the Patriarchs, they could not be freed, no not from the punishment. 2. The Novatians understand those former sins, which were passed, of sins going before vocation and justification, denying all remedy unto sins committed afterward: But this were to make the death of Christ of small force, if there were no place for forgiveness, even after one is justified: David fell into those two grievous sins of murder and adultery after he was called, and yet was restored again. 3. Catharinus with other Romanists, understand likewise sins going before justification and baptism: the rest that follow after, they say must be purged by other means, as by repentance and satisfaction: But the Apostle speaketh generally of all sins, If any man sin, we have an advocate with the Father, Jesus Christ the just, 1. John. 2.2. Christ is our advocate as well for sins before baptism, as after: but see more for the confutation of thir error among the Controversies. 4. The Apostle then compareth not the persons, but the sins and the times, and showeth, that even the sins committed under the law, and from the beginning of the world, were redeemed by no other way, then by faith in Christ: God by his patience did forbear to punish those sins, as not imputing them, because of the Redeemer which was to come. Agreeable hereunto is that place, Heb. 9.15. For this cause is he the Mediator of the New Testament, that thorough death, which was for the transgression in the former Testament, they which were called might receive the promise of everlasting inheritance: By conference of these places together, it is evident, that by sins that are past are meant not the sins going before baptism, or justification, but the sins committed under the Old Testament, to show that there was no remission of sins from the beginning of the world, but by faith in Christ. And this further appeareth, because the Apostle faith, v. 26. to show at this time his righteousness, &c. he setteth the present time of the Gospel, and the revelation of grace against the former times.

35. Quest. Why the Apostle only maketh mention of sins past.

Now the Apostle so extendeth the effect and fruit of our redemption by Christ, unto the sins passed, as that the sins present, and to come also, shall be by virtue thereof remitted: but he maketh mention only of the sins past and before committed for these reasons.

1. Hereby the Apostle showeth the imbecility of the law of Moses, and the ceremonies thereof, that they were expiationes non verae, sed vmbratiles, not true expiations, but only in shadow, Pareus: as the Apostle saith, Heb. 9.9. that those gifts and sacrifices could not make holy concerning the conscience: and so Thomas yieldeth this reason upon this place, God remitted the sins before passed, quae lex remittere non potuit, which the law could not remit.

2. Adamus Safhout addeth, that the Apostle maketh mention only of former sins, to signify, non deinceps vivendum esse peccatis, sed iustitiae, that we should not live afterward unto sin, but unto righteousness: for it were a sign of great unthankfulness, having received so great a benefit in the forgiveness of sins past, if we should estsoone fall into the same again.

3. Pererius giveth two other reasons, first, that because it seemed an hard and impossible thing, that sins before done should be remitted by the Redemption of Christ following many years after: for the cause must be secundum existentiam, have a being before the effect: therefore the Apostle to take away this scruple and difficulty, maketh express mention of precedent sins, to the which the virtue of Christ's death was applied by faith.

4. But Pererius other reason is false and frivolous: that those former sins are mentioned to show, that there was no full remission of them: for though they were remitted quan ••• ad culpam & poenam aeternam, in respect of the fault and everlasting punishment: yet the fathers until Christ's coming were kept in Limbo, and had no entrance into heaven, • at seeing by the blood of Jesus their sins were remitted, they also by the virtue of the same blood had power to enter into heaven: as the Apostle saith, Hebr. 10.19. By the blood of Jesus we may be bold to enter into the holy place. And again, v. 14. he saith, With one offering hath he consecrated forever, them that are sanctified: if then the believing fathers of the Old Testament were sanctified by Christ's blood, they were consecrated forever, that is perfectly: but more followeth afterward of this matter among the Controversies.

5. The true reason therefore, why the Apostle giveth instance in sins, which were past, is to show, that from the beginning of the world, there was no remission of sins, from Adam unto Moses, and from Moses unto Christ, but only by faith in his blood: And therefore John the Baptist pointeth at Christ, and saith, Behold the Lamb of God, that taketh away the sins of the world: Some do allege that place, Apoc. 13.4. whose names are not written in the book of life of the Lamb, which was slain, from the beginning of the world: Pareus, Faius: but this place seemeth not to be so fitly alleged to that purpose: for these words, from the beginning of the world, are rather to be joined with the former words, whose names are not written in the book of life, &c. from the beginning of the world: so Aretus distinguisheth, whom Beza and Pererius follow: And so are the words joined, c. 17.8.

6. And further, as hereby is expressed, that all the sins of such as believed were remitted in Christ which were done before, so much more the sins of the age then present, and which should be committed afterward, are forgiven by no other way: as the Apostle saith, Heb. 13.8. Jesus Christ yesterday, and today, and the same also is forever. Pareus.

36. Quest. How God is said to be just, and a justifier of him which is of the faith, &c. v. 26.

1. Some understand this justice of God generally of his holiness, uprightness, integrity, which appeared in the work of our redemption throughout, Pareus: wherein most of all shined forth the power of God, his wisdom, and benignity unto man: his power in justifying the wicked, which was no less work, then in first creating him: his wisdom in justifying him by the death of Christ: so fit and convenient a mean for the reparation of man: his benignity appeared, in being so mindful of man, as to appoint a way for his redemption: Hugo.

2. Ambrose doth understand God to be just, that is, faithful in keeping his promises: so also Beza.

3. Some thus interpret: just, that is, benignus & bonus, good and gracious: Osiander. but God's justice is one thing, his clemency another.

4. Tolet understandeth God to be just, in that he would not be satisfied for the sin of man, non accepto pretio sanguinis, unless he had first received the price of Christ's blood: so also Pareus.

5. Oecumenius applieth it to God's justice, which should be shown in the just punishment of those, which should refuse grace offered: but the Apostle speaketh of the time present, not to come.

6. The meaning then is this: that he might be just, that is, appear and be acknowledged only to be just, and all men liars, that is, sinners and unjust, as he said before: and as he is just in himself, so this justice is communicated unto us by faith in Christ: to this purpose Calvin, Bucer, Pelican. so also the interlin. gloss, that he might be just, aliter non posse ipso • vare, otherwise he could not help to justify others, if he were not most just in himself: God then is only just in himself, and as he is the fountain of all justice, so he doth justify others, by that way, which he hath appointed, namely by faith in Christ.

37. Qu. How rejoicing is excluded not by the law of works, but by the law of faith.

1. There are two kinds of rejoicing, one is in our redemption purchased by Christ: whereof the Apostle speaketh, 1. Cor. 1.31. He that rejoiceth, let him rejoice in the Lord there is another rejoicing in man: as the Apostle saith in the same place, v. 29. that no flesh should rejoice in his presence: of the latter kind of rejoicing, which is in men's works, speaketh the Apostle here.

2. But the ordin. gloss understandeth this de laudabili gloriatione, of the commendable rejoicing, and by excluded, he understandeth, manifested or expressed, as goldsmiths do exclude and set out the stones set in silver: but this is a very unfit interpretation: the rejoicing which the Apostle will have here excluded, is the rejoicing before men, as he showeth afterward, c. 4.2.

3. By the law of works, he understandeth not only the ceremonials, & iudicials of the law, which are abolished under the Gospel, as Lyranus: but the moral also: for the Apostle shows, c. 4.2. that Abraham might rejoice in works before men, but not with God: where he meaneth works of the moral law: for the ceremonies were not yet instituted.

4. Neither by the law of works, doth the Apostle understand such works as are done without faith, and by the law of faith, the law of works with faith: but he excludeth all works whatsoever: for seeing that such works (they say) proceed partly of freewill, then this rejoicing should not be taken away, for where the freewill of man worketh, there is merit, and where there is merit, there is rejoicing. Pareus.

5. By the law of works, and the law of faith, is understood the rule and doctrine of works, and the rule and doctrine of faith: for in the Hebrew phrase, the law is taken for the strength of a thing, for doctrine or direction, as afterward c. 7. he saith, the law of the spirit, the law of the members, the law of the mind. Mart. Faius.

6. And Moses law is called the law of works, not because it only contained the precept of works, but gave no power or grace to do them: as Tolet. annot. 27. for neither doth the Gospel give power by fulfilling of the law to attain unto salvation: but it is called the law of works, because it required works and keeping of the law unto salvation: for the Gospel also commandeth works, but not with condition thereby to be saved: it is called the law of faith, because it requireth only the condition of faith unto salvation, it saith, believe, and thou shalt be saved. Faius. And whereas it will be objected, that diverse had faith under the law, the answer is, that they had it not by the law, but by the spirit of grace given unto them. Faius.

7. And whereas the Apostle had said before, v. 20. by the law cometh the knowledge of sin: it seemeth that even rejoicing is excluded by the law of works also, which the Apostle denieth, seeing the law doth not help to justify, but condemneth: But we must consider, that here the Apostle speaketh of the law of works, not in respect of our weakness, that are not able to keep it, but in regard of the institution thereof, which promiseth life and salvation to those, that keep and observe it: Calvin. the next verse being the 28. see handled at large, with the questions thereout arising, among the controv. contr. 14. to contr. 22.

38. Quest. Of the difference between these two phrases, of faith, through faith, v. 30.

Whereas the Apostle saith, it is one God, which shall justify the circumcision of faith, 〈 in non-Latin alphabet 〉 , and the uncircumcision, 〈 in non-Latin alphabet 〉 , through faith: this difference of phrase is diversely scanned. 1. Origen thinketh the Jews here called the circumcision to be said to be justified of faith, because initio ex fide sumpto, &c. they beginning of faith, are perfected by the fulfilling of works: and the uncircumcised Gentiles are said to be justified through faith, quia a bonis operibus exorsi, because beginning with good works they are perfected by faith: But Origen is herein both contrary to the Apostle, who concluded, that a man is justified by faith (only) without the works of the law, and to himself, who had said a little before, fidem solam sufficere ad salutem, that faith only sufficeth to salvation.

2. Gorran showeth a more reasonable difference, that the Jews are said to be justified of faith, the Gentiles through faith ; because unto the Jews, faith is both terminus à quo, & adquem, the term, where they begun their justification, and where they ende: but in the Gentiles it is only terminus ad quem, the term, unto the which they tend, and where they ende: and Calvin seemeth to say as much in effect, that the Jews nascuntur gratia haeredes, are borne as it were the heirs of grace; but to the Gentiles it is adventitium foedus, a covenant happening unto them otherwise: But in this sense ( of faith ) should be joined to circumcision, not to justified, and if the Jews were of faith, then they needed not to be justified again through faith.

3. Faius hath the like conceit, that by the circumcised of faith, the Apostle meaneth the believing Jews, which are said to be of the faith, and so he would have this particle again repeated, that the uncircumcision (of faith) are both justified through faith: but then the sentence should be very imperfect: and of faith must be joined to justify, as appeareth, v. 28.

4. Tolet thinketh, that although sometime these prepositions, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , of, and through signify the same thing, yet here the Apostle giving the one to the Jews, and the other to the Gentiles, seemeth to make some difference between them, least he should seem to confound the Jews and Gentiles together: Tol. annot. 28. But the Apostle in this matter of justification maketh both Jews and Gentiles equal, how soever he otherwise denieth not unto the Jews their perogatives.

5. Wherefore, in this place it seemeth rather that the Apostle meaneth the same thing, to justify of faith, and through faith, and by faith, v. 28. as the Apostle saith, c. 11.36. of him, and through him are all things ; not insinuating by this diversity of phrase, any different thing in God: and further, as the circumcised Jews are here said to be 〈 in non-Latin alphabet 〉 , of the faith, so are the Gentiles, Gal. 4.7. Thus much therefore the Apostle signifieth, that as there is no difference between these two, to be justified of faith, and through faith, so neither in this behalf is there any difference between the justification of the Jew and Gentiles. Calvin.

6. Peter Martyr noteth here how the Grecians standing upon the curious and nice distinction of these two prepositions, 〈 in non-Latin alphabet 〉 , if, and per, through, dissented from the Latin Church about the proceeding of the holy Ghost: they would have the spirit to proceed ex patre per filium, of the Father by and through the Son: but the other to take away this difference, affirmed, that he proceeded, ex patre & ex filio, both of the Father, and of the Son.

39. Quest. How the law is established by the doctrine of faith.

1. Origen and Theodoret think that the law is established by faith, because the law did write of Christ, and commanded to believe in him: as Deut. 18. A Prophet shall the Lord God raise from among your brethren like unto me, &c. But the Evangelical promises contained in the Old Testament, belong rather unto the Gospel, then the Law.

2. Ambrose understandeth it of the performing and fulfilling of the ceremonies: mystica & ceremoniala spiritualiter implentur, the mystical ceremonies of the law, are spiritually fulfilled: gloss. ordinar. to the same purpose Jerome: the law is established, when it appeareth, that one Testament succeeded another, one circumcision another, and spiritual things succeed carnal, &c. But it is evident that the Apostle specially meaneth the moral law, by the which cometh the knowledge of sin, v. 20.

3. Chrysostom giveth this sense, quia fides voluntatem legis statuit, because faith establisheth the will and intent of the law: for the intendment of the law, was to justify men by the works thereof: now that which the law could not do, faith effecteth. But in this point of justification, faith rather is contrary to the law, for the one requireth the condition of works, the other only of believing.

4. Beza and Pareus in these two points will have the law established, first because Christ satisfied the punishment of the law in dying for our sins, according to the sentence of the law, thou shalt die the death: and in that Christ by his perfect obedience hath fulfiller the law: But it seemeth that the Apostle speaketh in general of the establishing of the law in all the members of Christ, and not in Christ their head only.

5. Therefore in these two things rather is the law established; because by it cometh the knowledge of sin, and the law is a schoolmaster to bring us unto Christ, it showeth us our disease, and sendeth us to the Physician: Faius, Sasbout: but because this is not the proper effect of the law, otherwise then by reason of our infirmity; the Apostle is to be understood to speak of the practice and obedience of the law, which Christ requireth of the faithful, who though they do not look thereby to be justified, yet by the spirit of sanctification are enabled to walk according to the same: as the law commandeth that we should love the Lord with all our heart, and our neighbor as our self: these precepts every Christian is bound to keep. And in this sense our Savior specially saith, Matth. 5. I came not in dissolve the Law, but to fulfill it: so Origen, omnis qui credens Christo been agit, &c. vi • en •• legem confirmat, &c. everyone which believeth in Christ, and doth well, doth confirm the law by his life: to the same purpose Augustine; fides impetrat gratiam, qua lex implet •• , &c. faith obtaineth grace, whereby the law is fulfilled, &c. the Gospel giveth grace, whereby men are directed to live and walk according to the law.

Add hereunto, that without faith it is impossible to keep the law, or any part thereof as the law commandeth us to love God with all our heart, but no man can love God, unless • he first know him and believe in him. Again, the law commandeth the worship of God, whereof invocation is a part: but none can call upon him, upon whom they have not believed, Rom. 10. Mart.

6. Other expositions there be of this place: Caietane saith, that faith doth establish the law, because by faith we believe, that God is the author of the law, without which faith i • would be of no greater authority with men, then the laws of Lycurgus and Solon.

7. Catharinus a Popish writer, herein would have the law holpen by the Gospel, because those things, which were handled obscurely in the law, are manifested openly in the Gospel: the law was kept then thorough a servile fear, but now under the Gospel for the love of justice: But leaving those and other like expositions, I insist upon the fifth before alleged, as most agreeable unto S. Paul.

8. Now then whereas the Apostle in some places speaketh of the abrogating of the law: as Heb. 7.12. If the Priesthood be changed, there must of necessity be a change of the law: and v. 18. the commandment, that was afore is disanulled, because of the weakness thereof and unprofitableness, &c. he is not herein contrary to himself, for either the Apostle speaketh of the ceremonial law, as in the first place, but it is the moral law which is established by faith: or be meaneth that the unprofitable ende of the moral law, which was to justify men, is abrogated: but here he speaketh of another ende, and use of the law, which is to be a direction unto good life; in which sense the law is established.

9. Thus the Apostle hath answered this objection, least he might have seemed to abrogate the law, because he denieth unto it power to justify, unto this objection he maketh a double answer, first in denying that he doth not take away the effect of the law: for where one ende of a thing is denied, all are not taken away: secondly he answereth by the contrary, he is so far from abrogating or disannulling the law, that contrariwise he doth establish and confirm it, as is shown before.

4. Places of doctrine.

5. Places of controversy.

6. Moral observations.

v. 3. Shall their unbelief make the faith of God of none effect, &c. Origen hereupon hath this note, infidelitas eorum qui vel non accedunt ad fidem, &c. their unbelief which either come not to the faith, or fall away from it when they laugh us to scorn in our fasting, alms deeds, and other works of faith, fidem quae in nobis est, non evacuant, do not euacuate or make void the faith in us: our faith and piety is not hindered by other man's incredulity, and profaneness.

And in that the Apostle doth here prevent the cauills and objections of the Jews, it teacheth that the minister of God's word should so set forth the doctrine of the truth, whether in Church or Schools, as that he may meet with all contrary objections made against the truth: both to satisfy the minds of them that are desirous to learn, to deliver them from all scruple and doubting, and to stop the mouth of gainsayers, Pareus in v. 1.

v. 4. Yea let God be true. Seeing God is always found true of his promise, but men are liars and deceitful, we are taught that in all our trials and temptations we should certainly ground upon the promises of God; and not be carried away or swayed by the promises or threats of men, to let go our confidence in God's promises: as David in all his afflictions, when he was chased up and down, and persecuted of Saul, stayed himself upon the truth of God's promises.

v. 4. That thou mightest be justified: When as God doth correct us his children for our sins, or otherwise exerciseth his judgments in the world, we should not seem to accuse God or murmur against him, but confess God in all his works and judgments to be just, and our selves to be sinners, as Dan. 9.8. to us appertaineth open shame, &c. yet compassion and forgiveness is in the Lord.

v. 3. What though some did not believe: As the Oracles of God committed to the Jews, yet were not in vain, though some believed not: so the Minister of God's word must not be discouraged, and give over his calling, because he seeth in some his labor to take small effect, Martyr : for even our Blessed Savior, in that his most heavenly sermon of the eating of his flesh, and drinking of his blood, was forsaken and left of many of his hearers, yet many of his disciples went away, in so much that he said unto the twelve, Will ye also go away? John. 6.67.

v. 9. Are we more excellent: The Apostle, that his reprehension might appear more easy and tolerable, joineth himself in the company and maketh himself one of the number: and indeed he was a part and member of Israel: So the Prophets do often join thereselues with the rest of the people, as partaking with their sins, as Dan. 9.5. We have sinned, and committed iniquity: for like as the praise and commendation of the good and virtuous, extendeth it self unto all the congregation, wherein there are notwithstanding some carnal men, and hypocrites; so the sins of the congregation do even touch and some way defile the godly: because that they living among the wicked might offend in their connivence, in not reproving the sins of others, as they ought, or in not giving themselves such good example of life, as they should, or some other kind of way might be touched.

v. 21. By the Law cometh the knowledge of sin: Then is the law first to be preached to make men to know themselves, and to acknowledge their sins: this was the course that John the Baptist took to preach repentance to the people, and to bring them to confess their sins, and so to prepare a way for the Gospel of Christ: for like as a wound cannot well be cured, unless first it be searched to the bottom: so the heart must first be humbled before it can be truly capable of the comforts of the Gospel.

v. 31. Do we then make the Law of God of none effect, &c. As the adversaries in S. Paul's time blamed his doctrine concerning justification by faith only, as an enemy to the Law and good works, whereas the Apostle always joineth sanctification with justification, works with faith, though he exclude works in the act it self of our justification: So the adversaries of the grace of God in these days the Papists and Romanists, do slander the doctrine of the Gospel, which urgeth justification by faith only, as though it should beat down and hinder the exercise of good works: But we say with the Apostle, that by this doctrine of only, faith we do not destroy the law, but indeed establish it, in as much as we hold faith without works to be a dead, and fruitless faith: we do not separate work from faith, though we exclude them from justification: faith which justifieth cannot be without works, yet it justifieth without works: it alone justifieth, yet it must not be alone.

The fourth Chapter.