justified by faith, he teacheth that the same way is to be holden of us. And hereupon he inferreth, by the comparing of contraries, to follow that the righteousness of works must vanish where place is given to the justification of faith. Which thing he proveth by the testimony of David, who, reposing all the blessedness of man in the mercy of God, doth take this from works, that they should make a man blessed. After this he handleth that more at large which he had briefly touched before; namely, that there is no cause why the Jews should advance themselves above the Gentiles, who are partakers of the same felicity with them, seeing the Scripture declareth righteousness to have happened unto Abraham when he was uncircumcised. In which place he taketh occasion to intreat of the use of circumcision. After this he addeth, that the promised salvation doth depend upon the only goodness of God; for, if it depended upon the law, then could it neither bring peace unto our consciences, wherein it ought to be firmly rooted, neither were it like ever to come unto his [its] perfection. Wherefore, that it may be firm and sure, in embracing of it, we are to consider the only truth of God, and not ourselves; and that after the example of Abraham, who, not considering himself, did wholly set before him the power of God. In the end of the chapter, to the intent he might more aptly apply the alleged example unto the general cause, he conferreth those things which on both sides are like.

In the fifth chapter, after he hath touched the fruit and effect of the righteousness of faith, he is almost wholly occupied in amplifications, which serve to make the matter more clear. For, by an argument taken from the greater, he showeth how great things, we now being redeemed and reconciled unto God, are to expect (and look for) at his hands through his love, which was so bountiful towards us, being sinners, utterly undone (and cast away,) that he gave unto us his only begotten and only beloved Son. After this, he compareth sin with righteousness which cometh by free grace, Christ with Adam, death with life, the law with grace. Whereby he declareth, that the infinite goodness of God doth overmatch our sins, how great soever they are.

In the sixth chapter, he cometh unto sanctification which we have in Christ. For our flesh is prone, as soon as it hath tasted a little of this grace, to cocker wantonly his [its] sins and concupiscences, as though it had now dispatched all. Therefore Paul, on the contrary, declareth here, that we cannot be partakers of righteousness in Christ, unless also we lay hold on sanctification. He fetcheth his argument from baptism, whereby we are admitted into the fellowship of Christ; therein we are buried together with Christ, that being dead in ourselves, by his life we might be raised unto newness of life. Whereupon it ensueth, that no man without regeneration can put on his righteousness. From hence he draweth exhortations unto purity and holiness of life, which necessarily ought to appear in those who are translated from the power of sin into the kingdom of righteousness, having cast away the wicked cockering of the flesh, which seeketh a more licentious liberty of sinning in Christ. Finally, he doth briefly make mention of the abrogation of the law, in abrogating whereof the New Testament is made manifest, where, besides the forgetting of sin, the Holy Spirit is promised.

In the seventh chapter, he entereth into a most necessary disputation of the use of the law, which he had lightly by the way touched before; giving a reason why we are loosed from the law, because that by itself it had no power but unto condemnation. And lest this should turn to the reproach of the law, he doth mightily clear the law from all reproaches. For he showeth, that through our fault it came to pass, that the law, which was given for life, was made the matter of death. Declaring also how sin is increased by it. From hence he passeth to the description of the fight between the Spirit and the flesh, which fight the children of God feel in themselves, so long as they are shut within the prison of this mortal body; for they bear the relics of concupiscence, whereby they are continually drawn partly from the obedience of the law.

The eighth chapter is full of consolations, lest the consciences of the faithful being scared with that disobedience which he reproved before, or, rather, imperfect obedience,

should be overthrown. But lest that the wicked should take occasion hereby to flatter themselves, first, he showeth that this benefit doth not appertain unto any but unto the regenerate, in whom the Spirit of God liveth and is of force. Therefore, he unfoldeth two things: the first, that all those which are grafted into the Lord Christ by his Spirit are freed from the danger and fear of condemnation, howsoever they are yet laden with sins; secondly, that they which yet remain in the flesh, without the Spirit of sanctification, are not partakers of this so great a benefit; then afterward he declareth how great the certainty of our trust is, seeing the Spirit of God by his testimony doth drive away all doubting and wavering. Moreover, by an anticipation, (or preventing,) he showeth that the assurance of eternal life cannot be interrupted or disturbed through the present miseries, whereunto, for the time of this mortal life, we are subject; but rather by such exercises our salvation is furthered, unto the excellency whereof, if all the present miseries be compared, they are nothing. This thing he confirmeth by the example of Christ, who, as he is the first begotten, obtaining the principality in the house of God, so he is the first pattern whereunto we ought all of us to be conformed. And, therefore, as unto a thing most safe and sure, he addeth a notable triumph, wherein he triumpheth courageously against the power and engines of Satan.

And forasmuch as many were greatly moved, when they saw the Jews, who were the principal keepers and heirs of the covenant, to despise Christ; for thereby they gathered, that either the covenant was translated from the posterity of Abraham, which contemned the keeping [fulfilling] of the covenant, or else this was not the promised Saviour, which provided not better for the people of the Jews; he beginneth to meet with this objection in the entrance into the ninth chapter. Having, therefore, first of all, testified his good-will towards his countrymen the Jews, that they might not think he spake anything of malice, and also having mentioned those ornaments whereby they excelled others, he descendeth easily to the taking away of that offence, which did arise of their cecity or blindness; and divideth the sons of Abraham

into two sorts, that he might declare how that all those which are born of him according to the flesh are not to be reckoned in his seed, to participate the grace of the covenant. And, on the contrary, those which are not born of his seed to be counted for sons, if they be ingrafted by faith; whereof he proposeth an example in Jacob and Esau. Therefore he calleth us here unto the election of God, upon the which this whole matter must necessarily (consist and) depend. Again, seeing this election leaneth only upon the mercy of God, in vain is the cause thereof sought for in the worthiness of men. Reprobation is contrary, which, notwithstanding it is most just, yet is there no cause above the will of God. About the end of the chapter, he declareth, by the testimonies of the prophets, both the calling of the Gentiles, and also the reprobation of the Jews.

In the tenth chapter, having begun again with the testification of his good-will towards the Jews, he showeth that the vain trust of works was the cause of their ruin. And, lest they should pretend excuse by the law, he preventeth that, declaring how by the law we are also led as it were by the hand unto the righteousness of faith. Adding, that this righteousness, through the bountifulness of God, is indifferently offered unto all nations; but yet to be apprehended of those only whom God hath lightened with his special grace. And whereas more Gentiles than Jews are partakers of that blessing, he showeth that that also was forespoken of by Moses and Isaiah; the one whereof prophesied plainly of the calling of the Gentiles, and the other of the hardening of the Jews.

Here yet remained a question, whether the covenant of God put not some difference between the seed of Abraham and other nations. Whilst he goeth about to satisfy this question, first he admonisheth that the work of God is not to be bound unto the sight of the eye, seeing many times the elect pass our understanding.

Even as in old time Elias was deceived, who thought that religion was utterly perished among the Israelites, when as yet there were seven thousand alive. Secondly, that we are

not to be troubled with the multitude of unbelievers which we see abhor the gospel. At the length he affirmeth, that the covenant of God abideth, yea even in the posterity of Abraham according to the flesh, but yet in those whom God, according to his free election, hath predestinated. Then he converteth his talk unto the Gentiles, lest they, growing too proud through their adoption, should lift up themselves against the Jews as reprobates, when, in the meantime, they excel them in nothing but in the favourable acceptation of the Lord, which ought rather to be unto them a cause of humility. And the same, also, is not utterly departed from the seed of Abraham; for the Jews at the length, by the faith of the Gentiles, shall be provoked unto emulation, that so God may gather unto him all his Israel.

The three chapters following contain precepts (or instructions) touching manners; but they are diversely distinguished. The twelfth chapter containeth general precepts concerning a Christian life. The thirteenth chapter for the most part is spent in establishing the authority of magistrates; whereby we may make a most certain collection, [inference,] that there were then some unquiet persons which thought Christian liberty could not stand unless the civil power were overthrown. But lest Paul should seem to impose any thing upon the Church besides the duties of charity, he showeth that this obedience is also contained under charity. After this he addeth those precepts for the instruction of our life, which he had not mentioned before.

In the next chapter he taketh on him an exhortation, which was very necessary for the present time, [that age.] For there were some who, through obstinate superstition, being addicted to the observations of Moses, could not without great offence suffer the neglect of them. Again, there were other some, who, being confirmed, touching the abrogation (or taking away) of them, whilst they went about to remove superstition, purposely showed forth a contempt of them.

Both parties offended through untemperatures, [intemperance.] For the superstitious condemned the others, as contemners of the law of God; and they, again, without discretion, despised the simplicity of the others.