Commentary upon the Epistle to the Romans

After that Paul hath handled those things, at the which it was meet he should begin, in the erecting the kingdom of God: namely, that righteousness is to be sought for of God only, that salvation must come unto us by his only mercy, that the sum of all good things, is laid up for us, and daily offered in Christ only: Now very aptly he passeth unto the reformation of manners. Seeing by that healthful knowledge of God and Christ, the soul is as it were regenerate, into a celestial life: and by godly exhortations and precepts, the life it self is after a sort framed and fashioned. For in vain doest thou go about to show the practise or study of composing and ordering the life, if first thou doest not show unto men that the original of all righteousness is in God, and Christ: which is to raise them from the dead. And this is the principal difference of the Gospel, and Philosophy. For albeit the Philosophers do entreat of manners very excellently, and with great commendation of wit, yet notwithstanding whatsoever beauty appeareth in their precepts, it is like a fair building of an house without a foundation: because the principles being omitted they propound a maimed doctrine, not unlike a body without a head. Neither is the manner of teaching used in Popery much unlike. For although by the way they make mention of the faith of Christ, and the grace of the holy spirit, yet it is apparent how they come nearer unto profane philosophers, then unto Christ and his Apostles. And as the Philosophers before they put down laws touching manners, entreat first of the end of goodness, and search out the original of virtues, whence afterward they draw, and derive all duties: so here Paul setteth down the original whence all the par•es of holiness follow: namely, that we are redeemed of the Lord to this end, that we should consecrate our selves and all our members to him. But it is necessary to examine every part.

AFter that Paul hath handeled those thinges, at the which it was meet he shoulde begin, in the erecting the kingdome of God: namely, that righteousnesse is to bee sought for of God onely, that saluation muste come vnto vs by his onely mercie, that the summe of al good things, is laide vp for vs, and dayly offered in Christe onely: Nowe very aptly he passeth vnto ye reformation of manners. Seeing by that healthfull knowledge of God and Christe, the soule is as it were regenerate, into a celestiall life: and by godly exhortations and precepts, the life it selfe is after a sorte framed and fashioned. For in vaine doest thou goe about to shewe the practise or studie of composing and ordering the life, if first thou doest not shew vnto men yt the original of all righteousnesse is in God, and Christ: which is to raise them frō the dead. And this is the principall differēce of the Gospell, and Philosophie. For albeit the Philosophers doe intreate of manners very excellentlie, and with great commendation of wit, yet notwithstanding whatsoeuer beautie appeareth in their precepts, it is like a fayre building of an house without a foundation: because the principles being omitted they propound a maymed doctrine, not vnlike a bodie without a head. Neither is the maner of teaching vsed in Poperie much vnlike. For although by the way they make mention of the faith of Christe, and the grace of the holy spirite, yet it is apparant how they come neerer vnto prophane philosophers, then vnto Christ and his Apostles. And as the Philosophers before they put down lawes touching maners, intreat first of ye end of goodnes, and searche out the originall of vertues, whence afterwarde they drawe, and deriue all duties: so heere Paule setteth downe the originall whence all the pares of holinesse followe: namely, that wee are redeemed of the Lorde to this ende, that we shoulde consecrate our selues and all our members to him. But it is necessary to examine euery part.