Commentary upon the Epistle to the Romans

For besides many signs of his presence, he gave a singular testimony thereof in the ark, whence he both gave answers, and also did hear his people,¹ that he might show forth his power in helping them. For which cause it was called the glory of God. Because here he hath distinguished covenants from promises, let us not this difference, that we count that a covenant, which is conceived by plain and solemn words: and hath a mutual promise: namely, the covenant made with Abraham: but promises they be, which soever occur here & there in the scriptures. For when God had once made his covenant with the old people, he ceased not now and then to offer his grace by new promises. Whereby it followeth, that the promises are referred unto the covenant, as unto their only head: even as the special helps of God, whereby he testifieth his favour towards the faithful, do flow out of the only fountain of election. And because the law was nothing else but a renewing of that covenant, which renewing might the better establish the remembrance thereof: it seemeth that law giving here in this place ought peculiarly to be restrained unto judgements. For that also is a singular ornament of the people of the Jews, that they had God for their lawgiver.² For if some glory in Solon, and some in Lycurgus: how much more justly may they glory in the Lord▪ of whom you may read Deut. 4. By worship, he understandeth that part of the law, wherein the lawful manner of worshipping God is prescribed, as are the rites and ceremonies. For ⟨p. 118⟩they ought to be esteemed lawful by the rule of God: Without the which, whatsoever men devise, is but mere profaning of religion.

For besides many signes of his presence, he gaue a singuler testimonie therof in the arke, whence he both gaue answeres, and also did heare his people,¹ that he might shew forth his power in helping them. For which cause it was called the glory of God. Because here he hath distinguished couenants from promises, let vs not this difference, that wee count that a conuenant, which is conceiued by plaine and solemne wordes: and hath a mutual promise: namely, the couenant made with Abraham: but promises they be, which soeuer occurre here & there in the scriptures. For when God had once made his couenant with the old people, hee ceased not now and then to offer his grace by newe promises. Whereby it followeth, that the promises are referred vnto the couenant, as vnto their onely head: euen as the speciall helpes of God, whereby hee testifieth his fauour towardes the faithfull, doe flowe out of the onely fountaine of election. And because the law was nothing els but a renuing of that couenant, which renuing might the better establish the remembrance thereof: it seemeth that law giuing here in this place ought peculiarly to be restrained vnto iudgements. For that also is a singuler ornament of the people of the Iewes, that they had God for their lawgiuer.