Commentary upon the Epistle to the Romans

This particle now may simply be taken adversatively, that it be not referred unto time: as we often say now for but yet. If you had rather refer it unto time (which I do willingly admit, least he should seem to seek any evasion) yet notwithstanding the only abrogation of ceremonies shall not be understood: because the purpose of the Apostle, is only by comparison to illustrate the grace, wherein we excel the fathers. Therefore the sense shall be, after Christ was ⟨image 54⟩exhibited in the flesh, the righteousness of faith was revealed by the preaching of the Gospel. Whereby yet it followeth not that it lay hid before the coming of Christ.¹ For a twofold manifestation is here to be considered: the former, is of the old Testament, which consisted in the word and sacraments: the second of the new Testament, which besides the ceremonies and promises containeth the fullness or filling up in Christ: whereinto also is added a more absolute clearness by the Gospel. having witness. He addeth this, least in the dispensation of free righteousness, the Gospel should seem to be contrary to the law. Therefore as he denied the righteousness of faith to stand in need of the help of the law:² so now he affirmeth it to be confirmed by the testimony of the Law. And if the law bear witness unto free righteousness: it is apparent the law was not given therefore, that it might teach men to get unto them selves righteousness by works. Then they pervert the law, who wrest it unto that end. Moreover, if thou doest desire the proof of this sentence, prosecute in order the sum of Moses doctrine, and thou shalt find, how man at the beginning being cast from the kingdom of God, had no other restitution then in the Evangelical promises touching the blessed seed, wherein the breaking of the Serpents head is forspoken: And wherein a blessing is promised or denounced to all nations. In the commandments thou shalt find the demonstration of thine iniquity: by the sacrifices and oblations thou shalt learn how the satisfaction and purgation thereof is in Christ only. If you come unto the Prophets, in them you shall find most plentiful promises of free grace: Concerning which matter see our institutions. I say the righteousness of God.

This particle nowe may simply bee taken aduersatiuely, that it bee not referred vnto tyme: as wee often say nowe for but yet. If you had rather referre it vnto time (whiche I doe willingly admitte, leaste hee shoulde seeme to seeke any euasion) yet notwithstanding the onely abrogation of ceremonies shall not bee vnderstoode: because the purpose of the Apostle, is onely by comparison to illustrate the grace, wherein wee excell the fathers. Therefore the sence shall be, after Christ was