Commentary upon the Epistle to the Romans

CHAP. 7.

Although he had sufficiently (as in such brevity it could be) unfolded the question of the abrogation of the law: yet because it was both a difficult question, and of it self might bring forth many others, he doeth more copiously declare, how the law is abrogated from us: secondly he showeth what profit we get thereby: because whiles it doeth hold us bound without Christ, it can do nothing but condemn us. And least any should thereby accuse the law, he meeteth with the objections of the flesh, and refuteth them: where he excellently handleth a notable place of the use of the Law.

ALthough hee had sufficiently (as in such breuity it could be) vnfolded the question of the abrogation of ye lawe: yet because it was both a difficult question, and of it selfe might bring foorth many others, he doeth more copiously declare, howe the lawe is abrogated from vs: secondly he sheweth what profite wee get thereby: because whiles it doeth holde vs bounde without Christ, it canne doe nothing but condemne vs. And least any shoulde thereby accuse the lawe, hee meeteth with the obiections of the flesh, and refuteth them: where hee excellently handeleth a notable place of the vse of the Lawe.

1 Do ye not know. Let the general proposition be, that the law was given to no other end unto men, then that it should govern this present life,¹ with those be dead it hath no place. Whereunto afterward, he addeth a more special: namely, that we are dead unto the law in the body of Christ. Some other understand, that the dominion of the law abideth so long to bind us, as the use thereof is in force. But because this sentence is somewhat obscure, and it doth not so properly agree unto that special proposition followeth straightways: I had rather follow those, who take it to be spoken of the life of man, and not of the life of the law. And the interrogation verily hath more strength to set forth the certainty of the matter is spoken of. For it showeth that that is not strange or unknown to any of them: but is indifferently granted among all. For I speak to them have knowledge. This parenthesis, is to be referred thither, whither the proposition is referred, as if he should say, that he knew they were not so unskilful of the law, as they could doubt of that. And albeit both might be understood, of all laws together, yet is it better to understand it, of the law of God, which is now in question. Whereas some think the knowledge of the law, is attributed unto the Romans, because the best part of the world, was under their Empire, & government, that is very childish. For partly he speaketh unto Jews, or other strangers, partly unto vulgar & obscure men. Yea, he chiefly respecteth the Jews, with whom he had to do concerning the abrogation of the law. And least they should think they were dealt withal very captiously, he showeth that he taketh a principle common & known to them all, whereof they could not be ignorant, who were brought up from their infancy in the doctrine of the law.

1 Doe yee not knowe. Let the generall proposition bee, that the lawe was giuen to no other ende vnto men, then that it should gouerne this present life,¹ with those be dead it hath no place. Whereunto afterward, hee addeth a more speciall: namely, that we are dead vnto the law in the body of Christe. Some other vnderstand, that the dominion of the lawe abideth so long to binde vs, as the vse thereof is in force. But because this sentence is somwhat obscure, and it doth not so properly agree vnto that speciall proposition followeth straightwayes: I had rather follow those, who take it to be spoken of the life of man, and not of the life of the lawe. And the interrogatiō verily hath more strength to set foorth the certaintie of the matter is spoken of. For it sheweth that that is not strange or vnknowen to any of them: but is indifferently graunted among all. For I speake to them haue knowledge. This parenthesis, is to bee referred thither, whither the proposition is referred, as if he should say, yt he knew they were not so vnskilfull of the law, as they could doubte of that. And albeit both might be vnderstood, of all lawes together, yet is it better to vnderstand it, of the lawe of God, whiche is now in question. Whereas some thinke the knowledge of the law, is attributed vnto the Romanes, because the best part of the worlde, was vnder their Empire, & gouernement, that is very childish. For partly he speaketh vnto Iewes, or other strangers, partly vnto vulgare & obscure men. Yea, he chiefly respecteth the Iewes, with whom he had to do concerning the abrogation of the law. And least they should thinke they were dealte withal very captiously, he sheweth that he taketh a principle cō mon & knowen to thē all, wherof they could not be ignorāt, who were brought vp frō their infancie in the doctrine of the law.

1. 1To what end the law was given.To what end the law was giuen.

2 For the woman which is in subjection to the man. He bringeth a similitude, whereby he proveth that we are so freed from the law, that it hath properly & by right no power over us any more. And albeit he could have proved it by other reasons: yet because the example of matrimony served very well to set out the matter, in steed of a confirmation he hath inserted a similitude taken from thence. Howbeit least it should trouble any man, that the members compared one with another do not agree at all: we are to be admonished, that the mind of the Apostle ⟨image 95⟩was purposely by a little inversion to avoid the spite of a more rigorous or severe word. He should have said, that he might have framed his similitude in order, the woman after the death of her husband is loosed from the bond of matrimony: the law which is in stead of an husband to us, is dead unto us. Therefore we are free from the power thereof. But least he should offend the Jews with the asperity of the word, if he had said that the law was dead, he used a digression, or deflection, saying, we are dead to the law. He seemeth unto many to argue from the lesser to the greater: yet because I fear, least that be more wrested, I rather allow the former interpretation, which is more simple. The whole argument therefore is to be directed into this order. The woman is bound unto her husband by the law, so long as he liveth, so that she cannot take another: but after the death of her husband she is loosed from the bond of that law, so that she may marry whom she will.

2 For the woman which is in subiection to the man. He bringeth a similitude, whereby hee proueth that we are so freed from the lawe, that it hath properly & by right no power ouer vs any more. And albeit he coulde haue proued it by other reasons: yet because the example of matrimonie serued very well to set out the matter, in steed of a confirmation he hath inserted a similitude taken from thence. Howbeit least it shoulde trouble any man, that the members compared one with another do not agree at all: we are to be admonished, that the minde of the Apostle ⟨image 95⟩was purposely by a little inuersion to auoide the spite of a more rigorous or seuere worde. Hee should haue sayde, that he might haue framed his similitude in order, the woman after the death of her husbande is loosed from the bonde of matrimonie: the lawe which is in steede of an husband to vs, is dead vnto vs. Therefore wee are free from the power thereof. But least he shoulde offend the Iewes with the asperitie of the word, if hee had said that the lawe was dead, hee vsed a digression, or deflection, saying, we are dead to the law. He seemeth vnto many to argue from the lesser to the greater: yet because I feare, least that bee more wrested, I rather allowe the former interpretation, which is more simple. The whole argument therefore is to be directed into this order. The woman is bound vnto her husband by the lawe, so long as hee liueth, so that shee cannot take another: but after the death of her husband shee is loosed from the bonde of that lawe, so that she may marry whom shee will.

Then followeth the application,

The law was as it were our husband, under whose yoke we were holden, till it was dead unto us.

The lawe was as it were our husbande, vnder whose yooke we were holden, till it was dead vnto vs.

After the death of the law, Christ took us, that is, joined us being freed from the law, unto himself. Therefore we being joined unto Christ risen from the dead, ought to cleave unto him only: and as the life of Christ after his resurrection is eternal, so after this there shall be no divorcement.

After the death of the lawe, Christe took vs, that is, ioyned vs being freed from the law, vnto himselfe. Therefore wee beeing ioyned vnto Christ risen from the dead, ought to cleaue vnto him only: and as the life of Christ after his resurrection is eternall, so after this there shall be no diuorcement.

Moreover, the word law is not alway here put in one and the same sense:¹ but sometimes it signifieth the mutual right of wedlock, sometimes the authority of the husband, to whom the wife is subject, sometimes the doctrine of Moses. And we are to remember, that Paul doth here touch that part only, which is proper unto the ministry of Moses. For as concerning the ten commandments wherein God hath delivered what is right, & hath ordered our life, we are not to dream of any abrogation of the law: because the will of God ought to stand for ever. Therefore we are diligently to remember, that this deliverance, is not from that righteousness is taught in the law: but from the severe exaction of the law, and that curse proceedeth thence. Then ⟨p. 82⟩the rule of life, which the law prescribeth is not abrogated: but that quality which is opposed to the liberty purchased by Christ, namely, whiles it requireth absolute perfection: because we perform it not, it holdeth us bound under the gilt of eternal death. But because his meaning was not, here to decide what the right of matrimony is: he was not greatly careful to reckon up the causes, which make a woman free from her husband. Unaptly therefore should sure doctrine in that respect be sought for here.

Moreouer, the word law is not alway here put in one and the same sence:¹ but somtimes it signifieth the mutual right of wedlocke, sometimes the authoritie of the husband, to whom the wife is subiect, sometimes the doctrine of Moses. And we are to remember, that Paule doth here touch that part only, which is proper vnto the ministerie of Moses. For as concerning the tenne commandements wherein God hath deliuered what is right, & hath ordered our life, wee are not to dreame of any abrogation of the lawe: because the will of God ought to stand for euer. Therefore we are diligently to remember, that this deliuerance, is not from that righteousnes is taught in the law: but from the seuere exaction of the law, and that curse proceedeth thence. Thē ⟨p. 82⟩the rule of life, which the law prescribeth is not abrogated: but that qualitie which is opposed to the liberty purchased by Christ, namely, whiles it requireth absolute perfection: because we perfourme it not, it holdeth vs bounde vnder ye gilt of eternal death. But because his meaning was not, heere to decide what the right of matrimonie is: he was not greatly carefull to reckō vp the causes, which make a woman free from her husband. Vnaptly therefore should sure doctrine in that respect be sought for here.

1. 1The word law diversly taken.The word lawe diuersly taken.

4 By the body of Christ. First of all, Christ having erected the banner of his cross, did triumph over sin: which could not be, unless the hand writing were cancelled, wherein we were bound. That hand writing is the law, which, whiles it standeth in force, maketh us debtors unto sin, & therefore is called the strength of sin. From the power therefore of this hand writing we are delivered in the body of Christ, whiles it is fastened to his cross.¹ But the Apostle goeth further, namely, saying, that the bond of the law was loosed. Not that we should live according to our minds, as a widow woman is left to her own mind whiles she is a widow: but we are now bound to another husband: yea, from hand to hand (as they say) we are passed from the law unto Christ. In the mean while he mitigateth the austerity of the sentence, when he saith, that Christ delivered us from the yoke of the law, that he might graft us into his own body. For although Christ did voluntarily subject himself unto the law for a time, yet is it not meet the law should have dominion over him. Furthermore, that liberty which is proper to him, he communicateth also to his members. Therefore it is no marvel if he deliver those from the yoke of the law, whom he coupleth unto himself by a sacred connection, that they might be one body with him. His, who was raised from the dead, We have already said, that Christ is put in the place of the law, least any liberty should be imagined without him, or least any should dare to make a divorcement from the law,² not being yet dead to himself. Now he useth this circumlocution to note the eternity of that life, which christ hath purchased by his resurrection: that Christians might know, this copulation is perpetual. Finally, he speaketh more clearly of the spiritual matrimony of Christ with his church, to the Ephe. That we might bring forth fruit to god. ⟨image 96⟩³He alway addeth the final cause, least any under this pretence, that Christ hath delivered us from the servitude of the law, should cocker the flesh and the lusts thereof, For he offered us with himself in sacrifice to the father, and to this end he regenerateth us,⁴ that we might fructify to God in newness of life. And we know what fruits our heavenly father requireth of us: namely, holiness and righteousness. Neither is it prejudicial to our liberty, if we serve God.

4 By the body of Christ. First of all, Christ hauing erected the banner of his crosse, did triumph ouer sin: which could not be, vnlesse ye hand writing were canceled, wherin we were boūd. That hand writing is the law, which, whiles it standeth in force, maketh vs debters vnto sin, & therefore is called the strength of sin. From the power therfore of this hand writing we are deliuered in the body of Christ, whiles it is fastened to his crosse.¹ But the Apostle goeth further, namely, saying, that the bond of the law was loosed. Not that we shold liue according to our minds, as a widow woman is left to her own mind whiles she is a widdow: but we are now bound to another husband: yea, from hande to hand (as they say) we are passed from the law vnto Christ. In the meane while he mitigateth the austeritie of the sentence, whē he saith, that Christ deliuered vs from the yoke of the law, that he might graft vs into his own body. For although Christe did voluntarily subiect himself vnto ye law for a time, yet is it not meete the law should haue dominion ouer him. Furthermore, that libertie which is proper to him, he cōmunicateth also to his members. Therefore it is no maruel if he deliuer those from the yooke of the law, whom he coupleth vnto himself by a sacred connexion, that they might be one body with him. His, who was raised frō the dead, We haue alredy said, that Christ is put in the place of the law, least any libertie shold be imagined wtout him, or least any should dare to make a diuorcement from the law,² not being yet dead to himself. Now he vseth this circumlocutiō to note the eterniti of yt life, which christ hath purchased by his resurrectiō: yt Christians might know, this copulatiō is perpetual. Finally, hee speaketh more cleerely of ye spirituall matrimonie of Christe wt his church, to the Ephe. That we might bring forth fruit to god. ⟨image 96⟩³Hee alway addeth the finall cause, least any vnder this pretence, that Christe hath deliuered vs from the seruitude of the lawe, shoulde cocker the flesh and the lustes thereof, For hee offered vs with himselfe in sacrifice to the father, and to this ende he regenerateth vs,⁴ that wee might fructifie to God in newenesse of life. And wee knowe what fruites our heauenly father requireth of vs: namely, holinesse and righteousnesse. Neither is it preiudiciall to our libertie, if we serue God.

1. 1How the law is the strength of sin.How the law is the strength of sinne.
2. 2The life purchased by Christ, is eternal.The life purchased by Christ, is eternall.
3. 3Ephe. 6.
4. 4What fruits we should bring forth in Christ.What fruites we should bring foorth in Christ.

Yea, if we will enjoy so excellent a benefit of Christ, afterward we are not, but to study how the glory of God may be advanced, for which cause Christ hath taken us: otherwise we abide still not only the servants of the law, but of sin and death.

Yea, if wee wil inioy so excellent a benefite of Christ, afterward we are not, but to studie howe the glory of God may be aduanced, for whiche cause Christ hath taken vs: otherwise we abide stil not only ye seruants of the lawe, but of sinne and death.

5 For when we were in the flesh, the affections of sins, which are by the law, wrought in our members to bring forth fruit unto death.

5 For when we were in the fleshe, the affections of sinnes, which are by the lawe, wroughte in our members to bring foorth fruite vnto death.

6 But now we are delivered from the law, being dead unto it, wherein we were holden: that we should serve in newness of the spirit, and not in oldness of the letter.

6 But now we are deliuered from the law, being dead vnto it, wherein we were holden: that we should serue in newnes of the spirite, and not in oldnesse of the letter.

5 For when we were. By the contrary he showeth yet more plainly, how ill those, that are zealous of the law, deal, to detain the faithful yet under the power thereof. For so long as the literal doctrine of the law ruleth and beareth sway, the lasciviousness of the flesh is not bridled, but rather it increaseth. Whereby it followeth that the kingdom of righteousness is not established, till Christ have freed us from the law. And withal Paul admonisheth what works do become us being loosed from the law. So long therefore as a man is holden under the yoke of the law, by sinning continually, he can bring nothing unto himself but death. If the service of the law begetteth sin only, then deliverance which is contrary must tend unto righteousness: if that lead unto death, then this unto life. But let us consider the very words of Paul. Whiles he goeth about to describe that time, wherein we were under the dominion of the law, he saith we were in the flesh. Whereby we understand, that all they which are under the law, ⟨p. 83⟩reap nothing else thereby, then that without fruit and efficacy their ears are beaten with the external breath thereof: seeing they are inwardly destitute of the spirit of God. Therefore they must needs abide altogether corrupt, & perverse, until a better remedy come to heal their disease. And note the usual phrase of the Scripture, to be in the flesh, for,¹ to be endued only with the gifts of nature, without that special grace, wherewith God vouchsafeth his elect. Furthermore, if this whole state of life be corrupt it is apparent that naturally there is no part of our soul sound: neither is there any other power of free will, but that it may send forth evil affections as darts into every part. Affections of sins which are by the law. That is, the law did stir up evil affections in us, which did declare their efficacy in all our members. For there is no part, which did not serve the evil affections. This is the work of the law: namely, to inflame our hearts the more, that they should burst forth into such lusts, if that inward master of the spirit be not present. But observe here, that the law is matched with the corrupt nature of man: whose perversity and lust, the more it is restrained by the bars of the law, the more furiously it bursteth forth.

5 For when we were. By the contrarie hee sheweth yet more plainely, howe ill those, that are zealous of the law, deale, to deteine the faithfull yet vnder the power thereof. For so long as the litterall doctrine of the lawe ruleth and beareth swaye, the lasciuiousnesse of the fleshe is not brideled, but rather it increaseth. Whereby it followeth that the kingdome of righteousnesse is not established, till Christe haue freed vs from the lawe. And withall Paule admonisheth what workes doe become vs beeyng loosed from the lawe. So long therefore as a man is holden vnder the yoke of the lawe, by sinning continually, he can bring nothing vnto himselfe but death. If the seruice of the lawe begetteth sinne onely, then deliuerance which is contrary must tende vnto righteousnesse: if that lead vnto death, then this vnto life. But let vs consider the very wordes of Paul. Whiles he goeth about to describe that time, wherein wee were vnder the dominion of the lawe, hee saith we were in the fleshe. Whereby we vnderstand, that all they which are vnder the law, ⟨p. 83⟩reape nothing els thereby, then that without fruite and efficacie their eares are beaten with the externall breath thereof: seeing they are inwardly destitute of the spirite of God. Therefore they must needes abide altogether corrupt, & peruerse, vntill a better remedie come to heale their disease. And note the vsuall phrase of the Scripture, to bee in the flesh, for,¹ to be indued onely with the gifts of nature, without that speciall grace, wherewt God vouchsafeth his elect. Furthermore, if this whole state of life be corrupt it is apparant that naturally there is no part of our soule sound: neither is there any other power of free wil, but that it may send foorth euyll affections as dartes into euery part. Affections of sinnes which are by the lawe. That is, the lawe did stir vp euill affections in vs, which did declare their efficacie in all our members. For there is no parte, which did not serue the euill affections. This is the worke of the lawe: namely, to inflame our heartes the more, that they shoulde burst foorth into such lustes, if that inwarde master of the spirite bee not present. But obserue here, that the lawe is matched with the corrupt nature of man: whose peruersitie and lust, the more it is restrained by the barres of the lawe, the more furiously it bursteth foorth.

1. 1What it is to be in the flesh.