Commentary upon the Epistle to the Romans

Furthermore understand the infirmity or weakness of the law, as the Apostle is wont to use the word astheneias, not only for a little weakness, but for impotency: that he might signify how the law hath no force at all to justify. Thou seest then we are utterly excluded from the righteousness of works, and therefore must flee unto the righteousness of Christ, because there can be none in our selves. Which thing is chiefly necessary to be known: for we shall never be clothed with the righteousness of Christ, except first we know assuredly, that we have no righteousness of our own. The name flesh is put alway in the same signification: namely, for our selves. Therefore the corruption of our nature maketh the law of God unprofitable to us: because whiles it showeth the way of life, it doth not reduce us back,¹ who are running headlong unto death. God by sending his Son. Now he showeth the manner how the celestial father hath restored us to righteousness by his Son: namely, because he hath condemned sin in the flesh of Christ: that is, the ⟨p. 95⟩handwriting, being as it were cancelled, he hath done away the guiltiness, which did hold us bound before the Lord. For the condemnation of sin hath brought us into righteousness, because the guiltiness being put away, we are absolved, that God might repute us just. But first he saith, that Christ was sent, that he might admonish us how righteousness is not resident in us, seeing it is to be sought for in another: and in vain do men trust to their merits, who are not otherwise justified then by prayer or entreaty: or else because the borrow righteousness of that satisfaction, which Christ fulfilled in his flesh: and he saith, that Christ came in the similitude of sinful flesh: because albeit the flesh of Christ was stained with no blots, yet to the sight it seemed sinful, so far forth as he sustained that punishment was due to our sins. And certainly upon the same flesh, as subject unto him, death did show all the parts of his power, And because it behooved our high priest by his own experience to learn what it is to succour the weak: Christ would undertake our infirmities, that he might be the readier unto mutual passion: in which part also there appeared a certain image of sinful nature. Yea of sin:

Furthermore vnderstand the infirmitie or weakenesse of the lawe, as the Apostle is wont to vse the woorde astheneias, not onely for a little weakenesse, but for impotencie: that hee might signifie howe the law hath no force at all to iustifie. Thou seest then we are vtterly excluded from the righteousnes of workes, and therefore must flee vnto the righteousnesse of Christ, because there can be none in our selues. Which thing is chiefly necessarie to be knowen: for we shall neuer be cloathed with the righteousnes of Christ, except first we know assuredly, that we haue no righteousnes of our owne. The name flesh is put alway in the same signification: namely, for our selues. Therefore the corruption of our nature maketh the lawe of God vnprofitable to vs: because whiles it sheweth the way of life, it doth not reduce vs backe,