The Argument of the Epistle to the Romans

In setting forth the utility of this Epistle, I know not whether I were best to tarry long, both because I fear lest through my commendations, which most certainly are far inferior to the dignity thereof, it be nothing else but obscured: and also because even in the entrance thereof, it does more clearly declare itself, and more lively show forth itself, than by any words can be described. Therefore I think it now best to come to the Argument, wherein without all doubt it shall presently appear, that besides many others, and the same very excellent virtues, this does properly appertain to it, which can never according to the dignity thereof be sufficiently praised: that if a man have attained to the true understanding of it, he has a speedy passage made him, to all the most secret treasures of the Scripture.

The whole Epistle is so methodical, that the very entrance of it, is framed according to art. The workmanship whereof as it is to be seen in many things, which shall be observed in their places, so specially in that, that the principal argument is drawn from there. For he having begun with the confirmation of his Apostleship, descends from there to the commendation of the gospel: which because it does necessarily bring with it the disputation of faith, he passes to it, the words of the text (as a man would say) even leading him by the hand. And so he enters into the principal question of the whole Epistle, namely, that we are justified by faith. Wherein he is occupied to the end of the 5th chapter. Let us therefore put down the general proposition of these chapters, to say, The mercy of God in Christ is the only righteousness to men, while it being offered by the Gospel, is apprehended by faith. But because men are so secure in their sins, and flatter, and deceive themselves with a false imagination of righteousness, that they think they stand in no need of the righteousness of faith, except now they be cast down from all trust in themselves: again, they are so delighted with the sweetness of carnal lusts, and sound asleep in great security, that they are not easily raised up to seek after righteousness, unless they be smitten with the terror of God's judgment. Therefore he does not only convince them of their iniquity, but also being convicted does rouse them from their drowsiness.

First of all, he condemns all mankind since the world began of ingratitude: that in so excellent a workmanship, they did not acknowledge the workmaster: indeed when they were constrained to acknowledge him, they did not worthily honor his majesty, but profaned and violated the same with their vanity. So all men are proved guilty of impiety, than which there is no more detestable wickedness. And to the end it might more plainly appear, that all men are fallen from the Lord, he rehearses the filthy and abominable works, to which everywhere men are subject. Which is a manifest argument, that they have degenerated from God: for as much as they are tokens of God's wrath, which appear not but in the godless. And because certain of the Jews, and also of the Gentiles having covered their inward wickedness with the cloak of outward holiness, did seem unreproachable of these impious works: and therefore were thought to be exempted from the common condemnation: the Apostle directs his style against that feigned holiness. And because that visor before men, could not be drawn from those petty saints: he revokes them to the judgment of God, whose eyes behold the very hidden thoughts.

Afterward having made a distribution, he cites the Jews by themselves, and the Gentiles also by themselves before the tribunal seat of God. He takes from the Gentiles that excuse of ignorance, which they pretended. For their conscience whereby they were sufficiently convicted, was to them in stead of a law. He urges the Jews with that chiefly, which they took for their defense: namely, with the written law, whereof in as much they were proved to be transgressors, they could not clear themselves of iniquity: seeing the mouth of God had already pronounced sentence against them. He prevents also that objection which might seem to make for them, namely, that the covenant of God, which was to them the mark of sanctification, was violated, unless there were difference put between them and others. Here, first he teaches that the title of the covenant, made them nothing better than others, seeing through their unfaithfulness they were fallen from it. Secondly, lest the constancy of God's promise should be in any part diminished, he grants to them some prerogative by the covenant: but such as consists in the mercy of God, and not in their merit. Then finally by the authority of the Scripture, he proves all both Jews and Gentiles to be sinners: where also he speaks somewhat of the use of the law.

Thus when he has deprived all mankind both of the trust of their own virtue, and also of the glory of righteousness, and thrown them down with the severity of God's judgment, he comes to that which he intended: namely, that we are justified by faith: showing what faith that is, and how we obtain thereby the righteousness of Christ. To this he adds in the end of the third chapter, a singular sentence to beat down the fierceness of man's pride, lest he should advance himself against the grace of God. And also lest the Jews should hem in the grace of God within the compass of their nation, he proves by the way that it appertains to the Gentiles also.

In the 4th chapter he argues from an example, which, because it was clear and therefore free from cavils, he puts it down: to wit, in Abraham, who, in as much as he is the father of the faithful, ought to be in stead of a rule and general example. Having therefore proved him to be justified by faith, he teaches that the same way is to be followed by us.

And upon this he infers, by the comparing of contraries, to follow, that the righteousness of works must vanish where place is given to the justification of faith. Which thing he proves by the testimony of David, who reposing all the blessedness of man in the mercy of God, does take this from works, that they should make a man blessed.

After this he handles that more at large, which he had briefly touched before: namely, that there is no cause why the Jews should advance themselves above the Gentiles, who are partakers of the same felicity with them, seeing the Scripture declares righteousness to have happened to Abraham when he was uncircumcised. In which place he takes occasion to treat of the use of circumcision. After this he adds that the promised salvation does depend upon the only goodness of God: for if it depended upon the law, then could it neither bring peace to our consciences, wherein it ought to be firmly rooted, neither was it likely ever to come to its perfection. Therefore, that it may be firm and sure, in embracing of it, we are to consider the only truth of God, and not ourselves: and that after the example of Abraham, who not considering himself, did wholly set before him the power of God. In the end of the chapter, to the intent he might more aptly apply the alleged example to the general cause, he compares those things which on both sides are alike.

In the fifth chapter, after he has touched the fruit and effect of the righteousness of faith, he is almost wholly occupied in amplifications, which serve to make the matter more clear. For by an argument taken from the greater, he shows how great things, we now being redeemed and reconciled to God, are to expect and look for at his hands through his love: which was so bountiful toward us being sinners, utterly undone and cast away, that he gave to us his only begotten and only beloved Son. After this he compares sin with righteousness which comes by free grace, Christ with Adam, death with life, the law with grace. Whereby he declares that the infinite goodness of God does outmatch our sins, however great they are.

In the sixth chapter, he comes to sanctification which we have in Christ. For our flesh is prone, as soon as it has tasted a little of this grace, to coddle wantonly its sins and concupiscences, as though it had now dispatched all. Therefore Paul on the contrary declares here, that we cannot be partakers of righteousness in Christ, unless also we lay hold on sanctification. He fetches his argument from Baptism, whereby we are admitted in the fellowship of Christ: therein we are buried together with Christ, that being dead in ourselves, by his life we might be raised to newness of life. Whereupon it follows, that no man without regeneration, can put on his righteousness. From here he draws exhortations to purity, and holiness of life, which necessarily ought to appear in those who are translated from the power of sin, into the kingdom of righteousness, having cast away the wicked coddling of the flesh, which seeks a more licentious liberty of sinning in Christ. Finally, he does briefly make mention of the abrogation of the law, in abrogating whereof the new testament is made manifest, where, besides the forgetting of sin, the Holy Spirit is promised.

In the 7th chapter, he enters into a most necessary disputation of the use of the law, which he had lightly by the way touched before: giving a reason why we are loosed from the law, because that by itself, it had no power, but to condemnation. And lest this should turn to the reproach of the law, he does mightily clear the law from all reproaches. For he shows that through our fault it came to pass, that the law which was given for life, was made the matter of death. Declaring also how sin is increased by it. From here he passes to the description of the fight between the spirit and the flesh, which fight the children of God feel in themselves, so long as they are shut within the prison of this mortal body: for they bear the relics of concupiscence, whereby they are continually drawn partly from the obedience of the law.

The eighth chapter is full of consolations, lest the consciences of the faithful being frightened with that disobedience which he rebuked before, or rather imperfect obedience, should be overthrown. But lest that the wicked should take occasion hereby to flatter themselves, first he shows that this benefit does not pertain to any but to the regenerate, in whom the Spirit of God lives and is of force. Therefore he unfolds two things: the first, that all those which are grafted into the Lord Christ by his Spirit, are freed from the danger and fear of condemnation, however they are yet laden with sins. Secondly that they which yet remain in the flesh, without the spirit of sanctification, are not partakers of this so great a benefit: then afterward he declares how great the certainty of our trust is, seeing the Spirit of God by his testimony does drive away all doubting and wavering. Moreover by an anticipation or preventing he shows that the assurance of eternal life cannot be interrupted or disturbed through the present miseries, to which, for the time of this mortal life, we are subject: but rather by such exercises, our salvation is furthered, to the excellence whereof, if all the present miseries be compared, they are nothing. This thing he confirms by the example of Christ: Who as he is the firstborn, obtaining the principality in the house of God, so he is the first pattern, to which we ought all of us to be conformed. And therefore as to a thing most safe and sure, he adds a notable triumph, wherein he triumphs courageously against the power and engines of Satan.

And inasmuch as many were greatly moved, when they saw the Jews who were the principal keepers, and heirs of the covenant, to despise Christ: for thereby they gathered, that either the covenant was translated from the posterity of Abraham, which contemned the keeping of the covenant, or else this was not the promised Savior, who provided not better for the people of the Jews: he begins to meet with this objection in the entrance into the ninth chapter. Having therefore first of all testified his goodwill toward his countrymen the Jews, that they might not think he spoke anything of malice, and also having mentioned those ornaments by which they excelled others, he descends easily to the taking away of that offense, which did arise of their cecity or blindness. And he divides the sons of Abraham into two sorts: that he might declare how that all those which are born of him according to the flesh, are not to be reckoned in his seed, to participate the grace of the covenant. And on the contrary those which are not born of his seed, to be counted for sons, if they be engrafted by faith: of which he proposes an example in Jacob and Esau. Therefore he calls us here to the election of God, upon which, this whole matter must necessarily consist and depend. Again, seeing this election leans only upon the mercy of God, in vain is the cause thereof sought for in the worthiness of men. Reprobation is contrary, which notwithstanding it is most just, yet is there no cause above the will of God. About the end of the chapter he declares by the testimonies of the Prophets, both the calling of the Gentiles, and also the reprobation of the Jews.

In the tenth chapter, having begun again with the testification of his good will toward the Jews, he shows that the vain trust of works was the cause of their ruin. And lest they should pretend excuse by the law, he prevents that, declaring, how by the law we are also led as it were by the hand, to the righteousness of faith. Adding that this righteousness, through the bountifulness of God is impartially offered to all nations: but yet to be apprehended of those only, whom God has enlightened with his special grace. And whereas more Gentiles than Jews are partakers of that blessing, he shows that that also was foretold by Moses and Isaiah: the one whereof prophesied plainly of the calling of the Gentiles, and the other of the hardening of the Jews.

Here yet remained a question, whether the covenant of God put not some difference between the seed of Abraham, and other nations. While he goes about to satisfy this question, first he admonishes, that the work of God is not to be bound to the sight of the eye; seeing many times the elect pass our understanding.

Even as in old time Elijah was deceived, who thought that religion was utterly perished among the Israelites, when as yet there were seven thousand alive. Secondly, that we are not to be troubled with the multitude of unbelievers which we see abhor the Gospel. At the length he affirms that the covenant of God abides, indeed even in the posterity of Abraham according to the flesh, but yet in those, whom God according to his free election has predestined. Then he turns his talk to the Gentiles, lest they growing too proud through their adoption, should lift up themselves against the Jews as reprobates, when in the meantime they excel them in nothing, but in the favorable acceptance of the Lord: which ought rather to be to them a cause of humility. And the same also, is not utterly departed from the seed of Abraham, for the Jews at the length, by the faith of the Gentiles, shall be provoked to emulation: that so God may gather to him all his Israel.

The three chapters following contain precepts or instructions touching manners: but they are diversely distinguished. The twelfth chapter contains general precepts concerning a Christian life. The thirteenth chapter for the most part is spent in establishing the authority of magistrates. By which we may make a most certain collection, that there were then some unquiet persons, which thought Christian liberty could not stand, unless the civil power were overthrown. But lest Paul should seem to impose anything upon the Church besides the duties of charity: he shows that this obedience is also contained under charity. After this he adds those precepts for the instruction of our life, which he had not mentioned before.

In the next chapter he takes on himself an exhortation, which was very necessary for the present time. For there were some, who, through obstinate superstition, being addicted to the observations of Moses, could not without great offense suffer the neglect of them. Again, there were others, who being confirmed, touching the abrogation or taking away of them, while they went about to remove superstition, purposely showed forth a contempt of them.

Both parties offended through intemperance. For the superstitious condemned the others, as despisers of the law of God: and they again without discretion despised the simplicity of the others.

Therefore the Apostle puts down for them both a convenient moderation: calling those who were strong from pride and disdain, and those who were superstitious of infirmity and weakness, from their too much stubbornness.

Moreover he prescribes a notable form of Christian liberty, that it might consist within the bounds of charity, and edification: he gives those who are weak wholesome counsel, while he forbids them to attempt anything against their conscience.

The fifteenth chapter begins with a repetition of the general sentence, as the winding up of the whole disputation, that those who are strong might bestow their strength to confirm the weak.

And because there was a perpetual strife between the Jews, and the Gentiles, about the ceremonies of Moses, the material cause of pride being taken out of the way, he ends all the quarrel between them. For he teaches them, that the salvation of them both does depend upon the only mercy of God: to which they leaning, ought to lay down all pride: and in which they being coupled together in the hope of one inheritance, ought every way to embrace one another.

Lastly, he desiring to make a digression to the commendation of his apostleship, which brought great authority to his doctrine, takes occasion thereof while he excuses, and craves pardon for his rashness, that he was so bold to take upon him the office of a teacher among them. Furthermore, he puts them in great hope of his coming, which thing he says in the beginning of this epistle, he had in vain hitherto gone about, and proved: and this he does, adding the cause which presently did hinder him:

Namely that the Churches of Macedonia and Achaia had committed to his charge, the carrying of that alms to Jerusalem, which they had given to relieve the poor brethren there.

The last chapter stands wholly almost upon salutations: but that it being here and there tempered with certain precepts not to be scorned, is concluded with an excellent prayer.