27 Where then is the glorying? After that the Apostle hath sufficiently by firm reasons beaten men down from the confidence of works, he now taunteth their vanity. This exclamation or acclamation to the thing already declared and proved was necessary: for in this cause it did not suffice to teach except by greater vehemency of the holy Ghost, he should lighten and thunder against our pride to overthrow it. And undoubtedly he saith that glorying is excluded, because we can bring nothing of our own, which is worthy to be approved, or commended of God. If merit be the matter of glorying, whether you terme it de congruo, which is, apt, fit, or convenient, 1or whether you call it, de condigno, that is, worthy, whereby man reconcileth God unto himself: here thou seest they are both overthrown. For here he speaketh of no diminishing, or moderating: but Paul verily leaveth no drop of merit. Moreover, if the glorying of works be so taken away by faith, the faith cannot purely be preached, but in giving all unto the mercy of God, man must needs be spoiled of all praise: it followeth then, that we are not holpen by any works to the obtaining of righteousness. Of works? How doth the Apostle here deny our merits to be excluded by the law, seeing before he proved our damnation out of the law? For if the law make us subject to death, what glory shall we get out of it? Or rather doeth it not cover us, being deprived of all glory, with shame or reproach? But then he showed, how our sin is laid open by the detection of the Law, because we are all fallen from the observation of it. And here he meaneth, if righteousness were in the law of works, our glorying were not excluded: ⟨image 58⟩but because it is of faith only, therefore we cann• challenge nothing to our selves: for faith receiveth all from God, it bringeth nothing but a humble confession of need or want. And the Antithesis or contrariety of faith and works is to be noted: wherein without addition works are put universally. Therefore, he neither entreateth of ceremonies only, nor yet of the external show of works: but comprehendeth all the merits of works which can be imagined. The name Law is given unto faith improperly: but yet this darkeneth not the sense of the Apostle.
27 VVhere then is the glorying? After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes, he nowe taunteth their vanity. This exclamation or acclamation to the thing alreadye declared and proued was necessary: for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost, he should lighten and thunder against our pride to ouerthrow it. And vndoubtedly he saith that glorying is excluded, because wee can bring nothing of our owne, which is worthy to be approued, or commended of God. If merite be the matter of glorying, whether you terme it de congruo, which is, apt, fitte, or conuenient, 1or whether you call it, de condigno, that is, worthie, whereby man recō cileth God vnto himself: here thou seest they are both ouerthrowen. For here he speaketh of no diminishing, or moderating: but Paule verily leaueth no droppe of merite. Moreouer, if the glorying of workes be so taken away by faith, ye faith cannot purely be preached, but in giuing all vnto the mercie of God, man must needes bee spoyled of all prayse: it followeth then, that wee are not holpen by any woorkes to the obteyning of righteousnesse. Of woorkes? How doth the Apostle here deny our merits to be excluded by the lawe, seeyng before he proued our damnation out of the lawe? For if the lawe make vs subiecte to death, what glorie shall wee gette out of it? Or rather doeth it not couer vs, beeyng depriued of all glorye, with shame or reproche? But then hee shewed, howe our sinne is layd open by the detection of the Lawe, because wee are all fallen from the obseruation of it. And heere hee meaneth, if righteousnesse were in the lawe of woorkes, our glorying were not excluded: ⟨image 58⟩but because it is of fayth onely, therefore we cann• chalenge nothinge to our selues: for fayth receyueth all from God, it bringeth nothing but a humble confession of neede or want. And the Antithesis or contrarietye of fayth and woorkes is to bee noted: wherein without addition woorkes are put vniuersally. Therefore, he neyther intreateth of ceremonies onelye, nor yet of the externall shew of woorkes: but comprehendeth all the merites of woorkes which can be imagined. The name Lawe is giuen vnto fayth improperly: but yet this darkeneth not the sence of the Apostle.
- 1That is called merite de congruo when a man of his own good motion proceeding naturally from him, meriteth the first grace, which they call grace preventing: Merite de condigno, when man being holpen by the first grace, doth make himself worthy of eternal life.That is called merite de congruo when a man of his own good motiō proceeding naturally from him, meriteth the firste grace, which they call grace preuenting: Merite de condigno, when man being holpen by the firste grace, doth make himselfe worthy of eternall life.
