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Verse 9, 10.What then, are we better then they? No, in no wise. For wee haue before accused both Iew and Gentile, that they are all vnder sinne, as it is written, There is none righteous, no not one.
WHat is the drift of this Text?
To prooue all men, whether Iew or Gen∣tile
to bee alike sinners, by the testimony of Scripture. The words haue first an Obiection in the person of the Iewes: Secondly, the answer of Paul, which takes from them occasion of glorying too much in their Aunce∣stors.
What learne wee heereby, that Paul putteth himselfe in the same ranke of sinners?
The wisedome that ought to bee in Teachers, by all meanes to mollifie their reprehension of sinners, and namely by taking in themselues, when they may do it with truth. Secondly, that there is amongst men, a communion or incorporation of sinne.
Is not this contrary to the first verse, where he saith, the Iewes were better then the Gentiles? And now he makes them both equall, Iew no better then Gentile?
No, for there he meaneth, that the Iewes were better, in respect of God and his benefits vppon them; heere he maketh them equall in respect of naturall cor∣ruption; beeing alike sinners by nature, the Iewes had a preferment of fauour, to be Gods peculiar people, to haue his Law and Prophets: but concerning their man∣ner of iustification before God (by faith not by works) it was all one to Iew and Gentiles, all being sinners.
What did he meane by all being vnder sinne?
That all men are vnder the guilt and punish∣ment of sinne, which is a matter of such daunger, as it were better to haue the whole weight of the world vp∣on vs, then to bee vnder the burden of one sin, because the wrath of God (which is the heauiest thing in all the world) doth hang and lye vpon sinne and sinners for e∣uer. Vnder which condition all men without exception (that are but meere men) do lye, Iohn 1, 8.
Whereof doth this admonish vs?
First, of the miserable condition of al mankinde through sinne. Secondly, it stirreth vp our mindes to thinke vpon, and looke after a Sauiour. Thirdly, it doth teach vs to reproue others with compassion, conside∣ring
our selues be sinners, and in the same case and con∣demnation, Gal. 6, 1.
How doth he proue the guilt and condemnation of all men?
By authority of Scripture, Psal. 14, 3.
What learne wee from this?
That al Diuine truth must be proued by Scrip∣ture, because the Conscience is not perswaded of anie sauing truth till it heare God speake, who now doeth not speake to vs, but in his word onely: Secondly, hee speaketh to his Church in Scripture onely, and his voice alone is sufficient to perswade all truth. For the word of God is perfect, Psal. 19, 7.
From what Scripture doth he fetch his first Autho∣ritie?
From Psal. 14, 3. There is none rigtheous, no not one. In these words all men be comprehended, as it appea∣reth by the vniuersall particle [None.] Also by doubling the deniall, [No not one.] That is, none at all, one or other.
But were not Adam and the Man Christ righte∣ous?
They were so: but Christ was more then a man, and Adam was righteous before his fall. This sen∣tence must be vnderstood of meere men, such as they be since the fall of Adam; as for Dauid, Iob, Zachary, with other righteous men, they are indeede called righte∣ous, * 1.1 but it was with vnperfect righteousnesse inherent, or imputed to their Faith; or by comparison, as in Ge∣nesis 6, 9.
What is meant heere then by righteousnesse?
One that is perfectly conformed to the will of God in all his thoughts, wordes, and workes, without any fault or defect. Of this sort of men, there is not one* 1.2 to be found in all the stocke of Adam. The reason is, be∣cause al men are conceiued in sinne; and after their new birth, they haue sinne still dwelling in them, Rom. 7,
verse 14, 15, 16, 17, 18, &c.
But it is only mens actions that are not righteous, the persons of the elect are alwayes righteous.
This Text speaketh of persons (no man:) again if persons bee righteous, then the actions are not, nor cannot be vnrighteous.
What followes of this?
That all haue neede of the righteousnesse of Christ apprehended by faith, that they may stande iust before Gods tribunall seate, seeing all and euerie one be in their owne persons destitute of righteousnes, nay full of vnrighteousnesse.
None righte∣ous ex natura.
Some men be counted righteous ex gratia.