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Romans 5


 1 Then being (1) justified by faith, we have (*) peace toward God through our Lord Jesus Christ.


(1) Another argument taken of the effects; we are justified with that, which truly appeaseth our conscience before God but faith in Christ doth appease our conscience, and not the Law, as it was before said, therefore by faith we are justified, and not by the Law.

(*) By peace here is meant that incredible and most constant joy of mind when we are delivered from all terror of conscience, and fully persuaded of the favor of God; and this peace is the fruit of faith.


 2  (*) (2) By whom also we (a) have access through faith into this grace (b) wherein we (c) stand, (3) and (d) rejoice under the hope of the glory of God.


(*) Ephesians 2:18 .

(2) Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.
(a) We must here know, that we have yet still this same effect of faith.
(b) By which grace, that is, by which gracious love and good will, or that state whereunto we are graciously taken.
(c) We stand steadfast.
(3) A preventing of an objection against them which beholding the daily miseries and calamities of the Church, think that the Christians dream, when they brag of their felicity; to whom the Apostle answereth, that their felicity is laid up under hope in another place; which hope is so certain and sure, that they do no less rejoice for that happiness, than if they did presently enjoy it.
(d) Our minds are not only quiet and settled, but also we are marvelously glad and conceive great joy because for that heavenly inheritance which waiteth for us.


 3  (4) Neither do we so only, but also we (*) rejoice in tribulations, (5) knowing that tribulation bringeth forth patience;


(4) Tribulation itself giveth us divers and sundry ways occasion to rejoice, much less doth it make us miserable.

(*) James 1:2 .
(5) Afflictions accustom us to patience, and patience assureth us of the goodness of God, and this experience confirmeth, and fostereth our hope, which never deceiveth us.


 4 And patience experience, and experience hope;


 5  (6) And hope maketh not (*) ashamed, because the (e) (♣) love of God is shed abroad in our hearts by the holy Ghost, which is given unto us.


(6) The ground of hope is an assured testimony of the conscience, by the gift of the holy Ghost, that we are beloved of God, and this is nothing else but that which we call faith; whereof it followeth, that through faith our consciences are quieted.

(*) For it hath ever good success.
(e) Wherewith he loveth us.

(♣) He meaneth that love wherewith God loveth us.


 6  (7) For Christ, when we were yet of no strength, at his (f) time died for the (*) ungodly.


(7) A sure comfort in adversity, that our peace and quietness of conscience be not troubled; for he that so loved them that were of no strength, and while they were yet sinners, that he died for them, how can he neglect them being now sanctified and living in him?
(f) In time fit and convenient, which the Father hath appointed.

(*) Hebrews 9:15; 1 Peter 3:18 .


 7  (8) Doubtless one will scarce die for (g) a (*) righteous man; but yet for a (♣) good man it may be that one dare die.


(8) An amplifying of the love of God toward us, so that we cannot doubt of it, who delivered Christ to death for the unjust, and for them of whom he could receive no commodity, and (that more is) for his very enemies. How can it be then that Christ being now alive, should not save them from destruction, whom by his death he justifieth and reconcileth.
(g) In the stead of some just man.

(*) By this comparison he amplifieth the death of Christ.

(♣) That is, for such one of whom he hath received good.


 8 But God (h) setteth out his love toward us, seeing that while we were yet (i) sinners, Christ died for us.


(h) He setteth out his love unto us, that in the midst of our afflictions we may know assuredly, he will be present with us.
(i) While sin reigned in us.


 9 Much more then, being now justified by his blood, we shall be saved from (k) wrath through him.


(k) From affliction and destruction.


 10 For if when we were (*) enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life,


(*) Because of sin; yet friends by the grace of Christ.


 11  (9) And not only so, but we also rejoice in God through our Lord Jesus Christ, by whom we have now received the atonement.


(9) He now passeth over to the other part of justification, which consisteth in the free imputation of the obedience of Christ; so that to the remission of sins there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swalloweth up that unrighteousness which flowed from Adam into us, and all the fruits thereof; so that in Christ we do not only cease to be unjust, but we begin also to be just.


 12  (10) Wherefore, as by (l) one man (m) sin entered into the world, and death by sin, and so death went over all men, (n) in whom all men have sinned.


(10) From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.
(l) By Adam, who is compared with Christ, like to him in this, that both of them make those which are theirs, partakers of that they have into; but they are unlike in this, that Adam deriveth sin into them that are his, even of nature, and that to death; but Christ maketh them that are his, partakers of his righteousness by grace, and that unto life.
(m) By sin is meant that disease which is ours by inheritance, and men commonly call it original sin; for so he useth to call that sin in the singular number, whereas, if he speak of the fruits of it, he useth the plural number, calling them sins.
(n) That is, in Adam.


 13  (11) For unto the (o) time of the Law was sin in the world, but sin is not (p) imputed, while there is no law.


(11) That this is so, that both guiltiness and death began not after the giving and transgressing of Mosesí Law, is appeareth manifestly by that, that men died before that Law was given; for in that they died, sin, which is the cause of death, was then; and in such sort, that it was also imputeth, whereupon it followeth that there was then some Law, the breach whereof was the cause of death.
(o) Even from Adam to Moses.
(p) Where there is no Law made, no man is punished as faulty and guilty.


 14  (12) But death reigned from Adam to Moses, even over (q) them also that sinned not (*) after the like (r) manner of the transgression of (♣) Adam, (13) which was the figure of (♠) him that was to come.


(12) But that this Law was not that universal Law, and that death did not proceed from any actual sin of every one particularly, it appeareth hereby, that the very infants which neither could ever know nor transgress that natural Law, are notwithstanding dead as well as Adam.
(q) Our infants.

(*) He meaneth young babes, which neither had the knowledge of the Law of nature, nor any motion of concupiscence, much less committed any actual sin; and this may also comprehend the Gentiles.
(r) Not after that sort as they sin that are of more years, following their lusts; but yet the whole posterity was corrupt in Adam, when as he wittingly and willingly sinned.

(♣) Yet all mankind, as it were sinned when they were as yet enclosed in Adamís loins.
(13) Now the first Adam answereth the latter, who is Christ, as it is afterward declared.

(♠) Which was Christ.


 15  (14) But yet the gift is not so as is the offence. For if through the offence of (s) one, many be dead, much more the grace of God, and the gift by grace, which is by one man Jesus Christ, hath abounded unto many.


(14) Adam and Christ are compared together in this respect, that both of them do give and yield to theirs, that which is their own; but herein first they differ, that Adam by nature hath spread his fault to the destruction of many, but Christ's obedience hath by grace overflowed many.
(s) That is, Adam.


 16  (15) Neither is the gift so, as that which entered in by one that sinned; for the fault came of one offence unto condemnation, but the gift is (*) of many offences to (t) justification.


(15) Another inequality consisteth in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, doth not only absolve us from that one fault, but from all others.

(*) For by Christ we are not only delivered from the sins of Adam, but also from all such as we have added thereunto.
(t) To the sentence of absolution, whereby we are quit, and pronounced righteous.


 17  (16) For if by the offence of one, death reigned through one, much more shall they which receive the abundance of grace, and of the gift of (*) righteousness, (u) reign in life through one, that is, Jesus Christ.


(16) The third difference is, that the righteousness of Christ being imputed unto us by grace, is of greater power to bring life, than the offence of Adam is to addict his posterity to death.

(*) The justice of Jesus Christ which is imputed to the faithful.
(u) Be partakers of true and everlasting life.


 18  (17) Likewise then, as by the offence of one, the fault came on all men to condemnation, so by the justifying of one, the benefit abounded toward (*) all men to the (x) justification of life.


(17) Therefore to be short, as by one man's offence, the guiltiness came on all men, to make them subject to death; so on the contrary side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifieth them, that they may become partakers of everlasting life.

(*) Which believe to be saved in Jesus Christ.
(x) Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed unto us.


 19  (18) For as by one manís (y) disobedience (z) many were made sinners, so by the obedience of one, shall many also be made righteous.


(18) The ground of this whole comparison is this, that these two men are set as two stocks or roots, so that out of the one, sin by nature, out of the other, righteousness by grace doeth spring forth upon others.
(y) So then, sin entered not into us only by following the steps of our forefather, but we take corruption of him by inheritance.
(z) This word, Many, is set against this word, A few.


 20  (19) Moreover, the (*) Law (a) entered thereupon, that the offence should (♣) abound, nevertheless, where sin abounded, there grace (b) abounded much more;


(19) A preventing of an objection; why then did the Law of Moses enter thereupon? That men might be so much the more guilty, and the benefit of God in Christ Jesus be so much the more glorious.

(*) The Law of Moses.
(a) Beside that disease which all men were infected withal by being defiled with one man's sin, the Law entered.

(♣) That it might be more manifestly known, and seen before all menís eyes.
(b) Grace was poured so plentifully from heaven, that it did not only countervail sin, but above measure passed it.


 21 That as sin had reigned unto death, so might grace also reign by righteousness unto eternal life through Jesus Christ our Lord.




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