pretendeth he meant no harme And this pretence at this day holdeth a great many that they apply not their studie to search out the truth of God because they thinke that to bee excusable whatsoeuer they transgresse of ignorance without set malice yea with a good intention But there is none of vs can excuse the Iewes that they crucified Christe that they cruelly raged against the Apostles that they went about to destroy and extinguish the Gospel and yet they had the same defence wherin wee glory securely Therefore let those vaine hastings or wranglings of good intention goe If wee seeke the Lord from our heart let vs follow the way by the which there is accesse vnto him For it is better As Augustine saith yea euen to halt in the way then to runne stoutly out of the way If we would be religious let vs remember that is true which Lactantius teacheth namely that is true religion which is ioined with the word of God And againe when we see them to perish who through good intention wander in darknes let vs think we are worthie of a thousand deaths if we being illuminated of God do wittingly willingly wander from his way 3 For they being ignorant of the righteousnes of God Behold how through rash zeale they erred namely that they went about to erect their own righteousnes which foolish trust came of the ignorance of Gods righteousnes Mark the antithesin or contrarietie of the righteousnes of God and men first we see they are opposed one against the other as things contrary which cannot stand together whereby it foloweth that the righteousnes of God is ouerthrowne so soone as men establish their owne righteousnes Secondly to the ende the Antitheta or contrarieties might answer one the other What righteousnes is called the righteousnes of God and what the righteousnes of men out of question that is called the righteousnes of God which is the gift of God as againe that is called the righteousnesse of men which they seeke in or of themselues or which they trust that they bring vnto god Therefore he is not subiect to the righteousnes of God who wil bee iustified in himselfe because the first steppe to obteine the righteousnes of God is to resigne or forsake his own righteousnes for to what end is it to seeke for righteousnes elswhere but because necessitie doth constraine vs and we haue declared in another place how men put on the righteousnes of God by faith namely because the righteousnes of Christe is imputed vnto thē Finally Paul doth greatly disgrace that pride wherwith hypocrites are puffed vp howsoeuer it be couered with a faire face of zeale whiles he saith the yoke of god beeing as it were shaken off they are all aduersaries and rebels against the righteousnes of God 4 For Christe is the ende of the law The worde fulfilling seemeth vnto me not to serue amisse in this place as Erasmus also hath translated it perfection but because the other reading is receiued by the consent almost of all men and the same also agreeth well the readers for my part shal be at libertie to reteine it By this reason the Apostle meeteth with an obiection which might bee moued against him For the Iewes might seeme to haue kept the right way because they applyed or gaue themselues to the righteousnesse of the lawe It stoode him in hande to refute this false opinion whiche thing hee doth heere For hee sheweth that hee is a preposterous interpreter of the lawe who seeketh to bee iustified by the works thereof because the law was giuen to this end that it might lead vs by the hand to another righteousnesse Yea whatsoeuer the lawe teacheth whatsoeuer it commandeth whatsoeuer it promiseth it hath Christe alway for his marke so then all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnes confounded with the knowlege of sinne doe seeke for free righteousnesse of him onely Whereby it foloweth that the corrupt abuse of the law is iustly reprehended in the Iewes who lewdly of their helpe made their hinderance yea it appeareth they did shamefully lame the lawe of God who hauing reiected the life or soule thereof did take to them the dead body of the letter For albeit the lawe of righteousnesse doth promise a rewarde to his obseruers yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse in Christe which is not gotten by the merite of woorkes but beeing freely giuen is receiued by faith So the righteousnesse of faith as wee sawe in the first Chapter hath testimonie of the lawe And wee haue heere a notable place that the lawe in all his partes respecteth Christe and therefore no man can haue the true vnderstanding thereof who doth not still seeke to come vnto this marke 5 For Moses describeth the righteousnesse whiche is of the lawe that the man which doth these thinges shall liue in them 6 But the righteousnesse which is of faith speaketh on this wise say not in thyne hearte who shall ascende into heauen That is to bringe Christe from aboue 7 Or who shall descende into the deepe that is to bring Christe againe from the dead 8 But what saith it The woorde is neere thee in thy mouth and in thy hearte this is the worde of faith whiche we preach 9 For if thou shalt confesse with thy mouth the Lorde Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued 10 For with the hearte man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation 6 For Moses describeth c. That it might appeare how greatly the righteousnesse of faith and the rigteousnes of works are contrary one to the other he compareth them together For by comparison the repugnancie which is betweene thinges contrary appeareth better And hee dealeth Why paul rather alleageth the testimony of Moses then the Prophetes not with the oracles of the Prophetes but with the testimonie of Moses for this onely cause that the Iewes might vnderstand there was not a law giuen by Moses which should hold them in the confidence of works but which should rather lead thē vnto Christ For although hee shoulde haue alleadged the Prophets for witnesses of his sentence yet this doubt had remained why the lawe did prescribe another forme of righteousnesse Hee therefore notably remoueth this scruple whiles he confirmeth the righteousnes of faith euen by the doctrine of the lawe Furthermore whereas Paule maketh the lawe consent with faith and yet opposeth the righteousnesse of that The law hath a twofold acception against the righteousnesse of this the reason thereof must be knowen The lawe hath a twofolde acception For sometime it signifieth all that doctrine was deliuered by Moses sometimes but that part which was proper to his ministerie namely which is conteined in precepts rewardes and punishments For Moses generally had
against sinne death and Satan was gotten by his resurrection Hence also came righteousnesse newnes of life and the hope of blessed immortalitie And therefore oftentimes resurrection only is set before vs for our confidence of saluation not that it shoulde lead vs away from his death but because it testifieth the effecte and fruite of his death to bee briefe his resurrection conteineth in it his death Whereof we haue said somewhat in the vi chapter And also that Paule requireth not onely an historicall fayth but hee compriseth the ende thereof in the resurrection For wee must remember wherefore Christe rose againe namely that in raysing him the counsaile or aduise of God the father was to restore vs all to life For although Christe had this power of himselfe to take his soule againe yet notwithstāding this worke for the most part in the scripture is ascribed vnto God the father 10 For with the hearte man beleeueth vnto righteousnes This place may further vs to the vnderstanding of the iustification of faith For it declareth that wee are thereby iustified that we imbrace the mercy of God offered vnto vs in the Gospell hence therefore is it that wee are iuste because wee beleeue that God is gracious vnto vs in Christe But let vs note that the seate of faith is not in the head but in the hearte and yet I will not contend about that matter in what part of the body faith resteth but because the worde hearte is almost alway taken for a serious and sincere affection What faith is I say faith is a firme effectuall confidence and not a bare knowledge onely With his mouth man maketh confession vnto saluation It may seeme marueilous why hee should now attribute a portion of our saluatiō vnto confessiō hauing so often before this testified that wee are saued by faith onely But thereby it may not bee collected that confession is the cause of our saluation onely his minde is to shew how God doth perfect our saluation namely whiles he causeth faith with hee hath put into our harts to appeare forth by cōfessiō Yea his mind was simply to note which is true faith The nature of a true faith whence this fruite proceedeth least any shoulde pretende a vayne title of faith for it for true faith ought so to kindle the hearte with the studie of Gods glory that the flame thereof may appeare foorth And surely hee that is iustified euen nowe alreadie hath obteined saluation therefore the faith of the hearte maketh no lesse vnto saluation then the confession of the mouth Thou seest hee hath so distinguished that hee referreth the cause of iustification vnto faithe and in the second place sheweth what is necessarie for the consummation of saluation For neither can any beleeue but hee must confesse with his mouth and there is a necessitie of perpetuall consequence not which may ascribe saluation vnto confession But let them see what they can answere vnto Paule who at this day proudly boast vnto vs an imaginarie faith whiche beeing contente with the secrecie of the heart leaueth out confession of mouth as a superfluous thing For it is too childishe to saye there is fire there where there is neither flame nor heate 11 For the scripture saith euery one that beleeueth in him shall not bee ashamed 12 For there is no difference betweene the Iewe and the Grecian for hee that is Lorde ouer all is rich vnto all that call on him For whosoeuer shall call vpon the name of the Lorde shal be saued 11 For the scripture saith hauing noted the causes why God did iustly reiect the Iewes hee returneth to affirme or proue the calling of the Gentiles which is the other part of the question wherein hee is nowe conuersant Because therefore he had declared the way whereby men come vnto saluation and the same is no lesse common and open for the Gentiles then the Iewes Nowe adding first an vniuersall signe hee doeth plainely extende it to the Gentiles secondly he also calleth the Gentiles by name vnto it And hee repeateth that testimonie which he had alreadie alleadged out of Esay that his sentence might haue the more authoritie and also that it mighte appeare howe well the Prophecies spoken of Christe doe consent with the lawe 12 For there is no difference or respect c. If confidence or faith only bee required whersoeuer the same shal be founde there againe the loue of God shall shew foorth it selfe to saluation then shal be no difference or respect of kinred or nation And he addeth a most firme reason for if he who is the Creator maker of the whole world be the God of all men hee will shew himself louing to all who shall acknowledge and cal vpon him as God For seeing his mercy is infinite it cannot be chosen but that it should extend it selfe to all who craue or seeke for the same Rich is taken in this place actiuely for bountifull and beneficial Where we must note that the richnes of our father can not be diminished or decreased by his bountie and liberalite and therefore that wee haue nothing the lesse albeit he in rich others with the manifolde treasures of his grace The riches of God cannot bee decreased Therefore there is no cause why wee shoulde enuie one anothers prosperitie as if thereby wee lost or wanted any thing And albeit this reason of itselfe was strong enough yet hee confirmeth it by the testimonie of the Prophet Ioel because the vniuersall particle being expressed hee includeth all men together But the readers shal perceiue much better by the circumstance that that which Ioel vttereth doth agree with this place Ioel. 2.32 Acts. 2.24 and likewise that in the Acts Both because in that place he doth prophesie of Christe his kingdome and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning he promiseth saluatiō to all who shal cal vpon the name of God Whereupon it followeth that the grace of God doth pearce euen to the very deapth of death so farre foorth as it be sought for thence that it is not to be denied the Gentiles 14 How then shall they cal vpon him in whom they haue not beleeued and how shall they beleeue in him of whō they haue not heard and how shal they heare without a Preacher 15 But howe shall they preache except they bee sent according as it is written Howe bewtifull are the feete of them who bring tidings of peace who bring tydings of good things 16 But all haue not obeyed the gospell for Isaias saith Lorde who hath beleeued our speech 17 Therfore faith commeth by hearing and hearing by the word of God Heere I will not busie the reader ouer long in reciting and refuting other mens opinions Let euery mā vse his own iudgement and let it be lawfull for me freely to say what I thinke Therefore that you may vnderstande what is
Daniel because Daniel had mainteined his pure worship throughout the whole worlde Dan. 6.19 The commendation of good mē was vnto Paul in esteeming the faith of the Romanes like vnto the whole world For Infidels By the whole world is meant the number of the faithful whiche were scattered ouer the whole world to whō their faith was rather an abhominatiō could neither giue sincere nor probable testimony of it Therfore we vnderstād it that the faith of the Romanes was published in the whole world by the mouthes of all the faithfull who coulde both iudge and speake aright of it That this small and base company of mē was not knowen to the wicked no not to those were at Rome that is no matter seeing Paule passed by their iudgement as a thing of nought 9 For God is my witnes He sheweth his charitie by the effectes For vnlesse he had loued them greatly Paule sheweth his loue by the effectes he woulde not so carefully haue sollicited their health with the Lorde and specially he would not haue so earnestly desired to aduance the same by his owne labour Therfore that carefulnesse that desire are sure tokens of his loue for except they sprong from that they coulde neuer be And because he knew it was expedient for establishing credit to his preaching that the Romanes should be wel perswaded of his sinceritie he addeth an oth A necessary remedie as often as that talke which ought to be firme and out of all doubte is called into question For if an othe bee nothing else then a calling of GOD to witnesse for the confirmation of our talke they are verye foolishe whiche denye the Apostle to haue sworne in this place and yet notwithstanding hee transgressed not the commaundement of Christ Whereby appeareth that the meaning of Christ was not as the superstitious Anabaptistes dreame altogether to put downe othes An othe is not altogether vnlawfull but rather to call vs vnto the true obseruation of the lawe And the lawe permitteth an othe forbidding onely periurie and superfluous swearing Therefore if we will accordingly as wee shoulde sweare let vs follow the sobriety and reuerent discretion whiche appeared in the Apostles God is so called to witnes in an othe that he is called to be a reuenger if we deceiue 2. Cor. 1.23 And to the ende thou mayest vnderstand this rule know thou that GOD is so called to be a witnesse that hee is also called to bee a reuenger if wee doe deceiue Whiche thinge Paule expresseth in another place in these woordes Nowe I call God for a recorde vnto my soule Whom I woorshippe in spirite Because wicked men whiche delude God vse no lesse boldly then rashely to pretende his name Paule here commendeth his holinesse that hee might haue the more credite For who so doeth feare and reuerence God will abhorre to sweare falsly Moreouer he opposeth his spirite against outward hypocrisie And because many doe falsly boast themselues to be the worshippers of God Which is the true worship of God and in outwarde shewe appeare to be so he testifieth that he doeth woorship God from his heart It may be also hee had respect vnto the olde ceremonies in which onely the Iewes thought the woorshippe of God did consist Therefore he letteth to vnderstand that although he reteyned not that exercise yet neuerthelesse hee was a true worshipper of God Philip. 3.3 as he saith vnto the Philippians We are the true circumcision which serue God in the spirite and glorie not in the fleshe Therefore he reioyceth that hee woorshipped God in sincere pietie of mynde which is true religion and the lawfull worship of God It was expedient as I saide before to the ende his othe might haue the more certaintie that Paule should testifie his deuotion towardes God For periurie which the godly abhorre more then a thousand deathes Where true feare of God is there is also a reuerence of his name is but a sporte with the wicked For it cannot be but where there is a serious feare of God there shoulde also be such reuerence of his name It is therefore as much as if Paule shoulde say I knowe howe great reuerence and religious deuotion there ought to bee of an othe I therefore doe not call God to witnesse as the wicked vse to doe And so by his example hee teacheth vs A rule to be obserued in calling God to witnes that so often as wee swere wee shoulde giue such testimonie of holines that the name of God which wee vse in our talke might haue his weight Secondly hee proueth by the signe that hee worshipped not God hypocritically namely by his ministerie For that was a notable token that hee was a man giuen to the glory of God who hauing denyed himselfe refused not for the aduancing of the kingdome of God to susteine what daungers soeuer whether of reproche pouertie death or hatred Some vnderstand this clause as though he did therfore cōmend that worship wherwithal he said he worshipped God because it was according to the prescript rule of the Gospell Sure it is that the spirituall worship of God is commaunded in the Gospell But yet the former interpretation is muche more consonant namely that hee bequeathed his obedience to God in the preaching of the gospell Yet in the meane while hee distinguisheth himselfe from hypocrites who haue another purpose then to serue God Hypocrites seek not God in the administration of their office as ambition or some such like doth cause most of them and it is farre to seeke that all shoulde behaue themselues sincerely and faithfully in that office The summe is that Paule was occupied sincerely in the office of teaching because he applied that which by the way of circumstance hee had spoken of his pietie vnto the present cause The preaching of the gospel is a precious seruice vnto god But hence wee gather a profitable doctrine which ought greatly to incourage the ministers of the gospel when they heare that they doe a thankfull and precious seruice vnto God in preaching the gospell For what is it that shoulde hinder them when they know their labour so to please God and to bee approued with him that it is counted an excellent seruice of God Moreouer hee calleth it the gospell of the sonne of God because Christe is manifested in it beeing ordeined of the father vnto this that whiles he is glorified he shold againe glorifie the father That without ceasing Yet hee expresseth a greater heate of loue by his continuall praying For it was much alwayes to make mention of them when hee made his prayers vnto God And that wee may haue the sense more plaine I take this worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steede of a nowne as though it were said in all my prayers or as often as I come vnto God in prayers I make mention of you And hee speaketh not of euery inuocation of God but of those
ouercome of the vertue of trueth that they coulde not but needes they must approue it For why should they institute religions but because they iudge that God is to bee worshipped why shoulde they bee ashamed of adulterie and theft but that they thinke them both euill vnaduisedly therefore is the power of our will drawen out of this place Paul speaketh not of the keeping but of the knowledge of the lawe Hearte for the intelect or vnderstanding as though Paule shoulde say the obseruation of the lawe were subiect to our power seeing hee speaketh not of the power of fulfilling the Lawe but of knowledge Neither is this woorde heart taken for the seate of the affections but for the intellect onely or vnderstanding as Deut. The Lorde hath not giuen thee a heart to vnderstande Also in an other place Deut. 29.4 O foolishe men and slowe of heart to beleeue Furthermore Luk. 24.25 neither is it hereby to be gathered that there is in men a full knowledge of the Lawe Imperfect knowledge in the Gentiles but onely that there are certaine seedes of iustice abiding in their witte such as these bee that all Gentiles in differently institute religions by lawes punish adulterie theftes and murder that they commende a good faith in bargaines and contractes For so they declare howe they are not ignoraunt that God is to be worshipped adulterie theft and murder are euill and honestie is commendable Neither is it meteriall what kind of god they imagine to be or how many gods they make it is sufficient that they vnderstande there is a God and that the same is to be honoured and worshipped It forceth not whether they permitte the concupiscence of another mans wife and possession or any other thing whether they can bridle the affections of wrath and hatred For that whiche they knewe was euill for them to doe the same was not lawfull for them to couette Their owne conscience bearing witnesse and their thoughtes c. Hee coulde not haue vrged them more straitly then with the testimonie of their owne conscience which is in steede of a thousande witnesses By the conscience of good deeds men support and comfort themselues they who in their conscience knowe they haue done euill are tormented and troubled in themselues As there is nothing more comfortable then the testimonie of a good conscience so on the contrary nothing more horrible then the testimonie of an euill conscience Whence these speaches of the Ethnickes came a good conscience is a large and noble theater but an euill is a most vile tormenter and more cruelly driueth the wicked frō poste to piller then any furie of hell There is therefore a certaine naturall knowledge of the lawe whiche sheweth this to be good and to bee followed after and that to bee abhorred And marke howe notably he discribeth the conscience when hee saith the reasons come into our minde whereby wee defende that is well done againe whiche accuse and reprooue vs of those thinges are euill done And these reasons of accusing and defending he deferreth vnto the day of the Lord not as though they shall then first appeare for they doe continually euen in this life vrge vs and exercise their office but because they shall then also preuaile least any should contēne them as friuelous and such as did vanish away And he hath put in the day for vnto the day as he did before 16 Wherein God shall iudge the secretes of men It is a very apt description of the iudgement seruing for the present place that they might knowe which willingly hide themselues in the darknes of vnsensiblenesse or dulnesse of minde that those inwarde cogitations which nowe are altogether hidde in the depth of their heartes shall then come forth into light As in an other place whiles he will shewe vnto the Corinthians of how smal force mans iudgement is which consisteth in external shewes he biddeth them tarrie till the Lorde come who will lighten the secretes of darknes and open the hidden thinges of the heart Which thinge when wee heare 1. Cor. 4.5 let vs remember that we are admonished if we will be in deede approoued of our iudge that then wee studie to come vnto that synceritie of minde He addeth according to my Gospell signifiyng that hee pronounceth such doctrine as euen mans reason naturally graffed in him doeth yeelde vnto How the gospell is called the Gospel of Paul And he calleth it his Gospel in respect of his ministerie For otherwise God onely hath authoritie to giue the Gospell onely the dispensation is committed to the Apostles Moreouer it is no marueile though part of the Gospell be called the messenger and solemne publishing of the iudgment to come For if the effect and accomplishment of those thinges hee promiseth be differed vntill the full declaration of the celestiall kingdome it must needes bee conioyned with the last iudgement Againe Christ can not bee preached but to the rising of some and the fall of other some both which apperteyne vnto the day of iudgement Concerning this parcell by Iesus Christ although it seeme otherwayes to some yet I referre it vnto the iudgement God will execute his iudgement by Christ after this maner that the Lorde shall execute his iudgement by Christ For hee is appointed of the Father to be iudge of the quicke and the dead Which the apostles alwayes count amongst the chiefest pointes of the Gospell and so the sentence shall bee more perfect which otherwise shoulde bee lame 17 Beholde thou art called a Iewe and restest in the law and gloriest in God 18 And knowest his will and allowest the thinges that are excellent in that thou art instructed by the lawe 19 And perswadest thy selfe that thou art a guide of the blind a light of them which are in darknes 20 An instructer of them which lacke discretion a teacher of the vnlearned which hast the forme of knowlege and of the trueth of the lawe 21 Thou therefore which teachest another teachest thou not thy selfe thou that preachest a man shoulde not steale doest thou steale 22 Thou that sayest a man should not commit adulterie doest thou commit adulterie thou that abhorrest idols committest thou sacrilege 23 Thou that gloriest in the law through breaking the lawe dishonourest thou God 24 For the name of God is blasphemed among the Gentiles through you as it is written 17 Beholde thou art a Iewe. In certayne olde copies is read Eide if verily which if it were so muche receiued shoulde be more allowed of me But because the greatest part of bookes is against it and the sence may stand otherwise I keepe the olde reading especially seeing it is but a small matter of one particle Now therefore hauing dispatched the cause of the Gentiles he returneth vnto the Iewes and to the ende he might more vehemently beate downe all their vanitie he graunteth vnto them all those thinges wherewithall they were proude and puffed
consent is sinne but there is great difference between a set will and affections whereby we are tickled Therefore by this last precept God requireth such integrity of vs that no corrupt lust should moue vs vnto euil howsoeuer it be that we cōsent not vnto it And for this cause it was I saide Paule did mount higher then the common capacity of man is able to reache For politike lawes cry that they punishe the counselles and not the euentes and the Philosophers more subtilly place both vices and vertues in the mynde but God by this precept pearceth vnto the concupiscence which is more secrete then the will And therefore men did not count it for sinne Neyther was it onelye pardoned of the Philosophers but at this day the Papistes contend mightely that it is not sinne in the regenerate But Paule saith he found out his guiltinesse by this lurking disease whereupon it followeth that they are not excusable who so are sicke of it but so farre foorth as GOD doeth pardon the faulte A twofolde concupiscence In the meane while wee are to holde that distinction betweene euill lustes which come vnto consent and concupiscence which only so tickleth and mooueth the heartes that it stayeth in the middle way 8 But sin tooke an occasion So then whatsoeuer is euil it ariseth of sinne the corruption of the flesh the occasion only is in the law And although he may be supposed to speake of that prouocation only whereby through the law our lust is so stirred vp that it bursteth forth into greater madnes yet I refer it chiefly vnto knowledge as though it were saide it discouered in me all concupiscence which whiles it lay hidden seemed in a manner to be none And yet I denie not but the flesh is more vehemētly prouoked vnto cōcupiscēce by the law so this way it cōmeth into light which thing might also happen vnto Paule But that which I sayd of manifestation agreeth rather vnto the text For straightwaies he addeth For without the law sinne is dead 9 And I liued sometime without law But when the commandement came sinne reuiued 10 But I died and that commandement which was ordeyned vnto life was found vnto me to be vnto death 11 For sinne taking an occasion by the commandemēt led me out of the way and by that killed me 12 Wherefore the law is holye the commaundement holy and iust and good For without the law Here he doth plainely expresse the meaning of the former words For it is as much as if he said that knowledge of sinne without the law is buried And it is the generall sentence wherunto he doth by and by apply his example Wherfore I maruell what the interpreters meant to translate it in the preterimperfectence as though Paule spake of himselfe seeing it is apparant that his mind was to begin at an vniuersal proposition and afterward to open the matter by his example 9 And I liued sometime wthout lawe His meaning is to insinuate that there was a time wherin to him or with him sinne was dead For it is not to be vnderstood that he was at any time lawlesse but this word I liued is very significant because the absēce of the lawe made that he liued that is being puffed vp with the cōfidence of his owne righteousnes he chalenged life vnto himselfe when neuerthelesse he was dead That the sentence may be more cleare resolue it thus when somtime I was without law I liued And I said that this word was significant because in faining himselfe righteous hee claymed vnto himselfe life also This then is the meaning when I sinned without knowledge of the lawe sinne was so drowned that I did not obserue it and that it seemed almost to be dead On the other side I because I did not see that I was a sinner did please my selfe in my selfe thinking that I had life at home with my selfe For the death of sinne is the life of man againe the life of sinne is the death of man But the question is what time that was 2. Cor. 3.14 how paul being brought vp of a childe in the doctrine of the law is saide to haue liued sometime without law wherein by the ignorance of the lawe or as hee sayth by the absence of the lawe hee did confidently claime life vnto him selfe For sure it is hee was brought vp of a childe in the doctrine of the lawe But that was a litterall Diuinitie which doth not humble his Disciples For as he saith in another place the vaile was interposed that the Iewes coulde not see the light of life in the lawe So he also so long as he beyng voyd of the spirite of Christe had his eyes couered did please himself in the externall shew of righteousnesse Hee therefore counteth the lawe absent which though it were present before his eyes yet did not smite him with a perfecte sence of the iudgement of the Lorde Thus are the eyes of hypocrites couered with a vayle that they see not howe much this precept requireth wherein wee are forbidden of concupiscence But when the commaundement came So nowe on the contrary hee counteth the lawe then to come when it began truely to be vnderstoode The lawe therefore did as a man woulde say rayse sinne from the dead because it discouered vnto Paule with howe muche corruption the inwarde partes of his heart abounded and also did flea him And let vs alway remember that he speaketh of a secure confidence wherein hypocrites rest whiles they flatter themselues because they wincke at their sinnes 10 Was found vnto me c. Two thinges are said here 1. namely that the commaundement sheweth vnto vs the way of life in the righteousnesse of God therfore was giuen that we obseruing the law of the Lord The law in it selfe is the way of life But that none are saued by the law the cause is for that none doth keepe it might obteyne eternall life if the prauity of vs all did not hinder it 2. But because there is none of vs that keepeth the law but rather we are altogether carried headlong into that kinde of life from the which it doth call vs it can bring nothing els but death Thus we are to distinguish betweene the nature of the lawe and our corruption Whereby it followeth that wheras the law doth wound vs vnto death that is accidentical as if an incurable disease should be stirred vp the more by an wholesome medicine Indeed I confesse it is an insepararable accident and therefore the lawe in another place in respect of the Gospell is called the minister of death but yet this abideth firme 1. Cor. 3.7 that it is not hurtfull vnto vs of his own nature but because our corruption doth prouoke and cause his curse 11 hath lead mee out of the way Verily true it is although the will of God bee hidden from vs and no doctrine doth shine vnto vs the whole life of men
themselues to bee lifted vppe by the spirite vnto the meditation of righteousnesse For wheresoeuer the spirite raigneth it is a signe of the grace of GOD bringinge saluation seeing that the grace of God hath no place there where the spirite beyng extinguished the kingdome of the flesh flourisheth But here I doe briefly make mention of that whereof I admonished before namely in the fleshe or after the fleshe is as muche as to bee voyde of the gift of regeneration And suche are all they who abide as the common speech is meere natural men 6 The wisedome or cogitation verilie of the flesh Erasmus hath put affection the olde interpreter wisedome But seeing it is sure that the woorde To Phronema is that with Paule Gen. 6.5 which Moses calleth the imagination of the heart and in this worde all the sences of the soule from reason and vnderstanding vnto the very affections are comprehended the name cogitation seemeth vnto me to serue better And although Paule hath vsed the particle causall Gar for yet I doubte not but he doth simply confirme For here is a kynde of concession or graunting because after that he had briefly defined what it is to be in the flesh now hee addeth what end remayneth For all those are giuen to the flesh What end abydeth for such as are still carnall And so on the contrarie hee sheweth howe they are not capable of the grace of Christe whosoeuer abide in the flesh who all their life long make haste and are carried vnto death And it is anotable place wherby we may learne how by the course of nature we rush headlong into death because we conceiue nothing of our selues but that whiche is deadly And straightwaies he hath opposed the contrary member that he might teach if any part of vs tend vnto life then the spirite sheweth foorth his vertue because there commeth no sparkle of life from our flesh He calleth the cogitation or wisedome of the spirite How the cogitation of the spirite is called life life because it quickeneth or leadeth vnto life And vnder the name of peace after the manner of the Hebrewes he noteth all the partes of felicitie For whatsoeuer the spirite of God worketh in vs it appertayneth to our blessednesse yet it followeth not that any should therefore ascribe saluation vnto works For although God doth begin our saluation in vs at the length doeth accomplishe it by fashioning vs to his likenesse yet the onely cause is his good pleasure whereby hee maketh vs partakers of Christ 7 Seeyng the cogitation or wisedome of the flesh Now hee addeth a confirmation of that he put downe before namely that nothing proceedeth from the studies of our fleshe but death because they fight fiercely with the will of God And the will of God is the rule of rigteousnesse whereupon it followeth that that is vniuste whatsoeuer disagreeth from the same and if it bee vniuste then is it also deadly Nowe then God beeing against it and offended in vayne doth any looke for life For after his wrath must needes foorth with followe death which is the reuengement of his wrath Mans carnall will is in all things contrary to the will of God And heere let vs obserue that the will of man is in all thinges contrary to the will of God For looke by howe muche crokednesse differeth from straightnesse so much muste we needes differ from God For it is not subiect to the lawe of God An exposition of the former sentence for it declareth howe all the meditations of the fleshe warre againste the will of God because the wyll of God is not els where to bee sought for then where hee hath reuealed it For in the lawe hee sheweth what doeth please him they therefore that will rightlye examine howe rightly they agree with God let them apply all their counsayles and studies vnto this rule For although nothing bee doone in the worlde but by the direction of the secrete prouidence of God yet vnder pretence of this to say that nothing is done but God doth allowe of it is intollerable blasphemie where about certaine phrensie persons cauill at this day For to seeke the difference of right wrong whiche the lawe hath distinctly and playnely set before our eyes in a deepe Labyrinth what madnesse were it We must contēe our selues with the reuealed wil of God in deede as I saide the Lorde hath his secrete counsayle whereby at his pleasure he disposeth all thinges but because it is incomprehensible to vs let vs knowe that wee are restrained from too curious searching after it In the meane while let this abide firme that nothyng pleaseth hym but righteousnesse neither can right iudgement bee gyuen of our workes but by the the lawe wherein God hath vnfeignedly testified both what doeth please or displease him Neither can it Beholde here the power of free will There is not free will in the naturall man which sophisters cannot sufficiently aduaunce Vndoubtedly Paule doth heere in plaine wordes affirme that which they with full mouth doe detest namely that it is impossible for vs to subiecte our affections vnto the obedience of the lawe They bragge that our hearte is plyaunt vnto both partes so it bee holpen by the instinct of the spirite and that in vs there is a free election of good or euill the spirite doeth onely helpe but it is ours to choose or refuse They faine also good motions whereby of our owne accorde wee are prepared Paule on the contrary saith our hearte is full of hardnesse and vntamed stubbornesse so that it is neuer moued naturally to vndertake the yooke of God and hee disputeth not of one or two affections but speaking indefinitely doth cast all those motions arise out of vs into this bundle Let that Ethnicall Philosophie therefore of freewill be farre from a christian minde Let euery man as in truth hee is acknowledge himselfe to bee the seruant of sinne that beeing manumised by the grace of Christ he may be free and it is altogether folly to glory in another liberty 8 They therefore whiche are in the fleshe It is not without cause that I haue expounded the particle aduersatiue de by the causall For verily the Apostle gathereth out of the premisses that they who deliuer ouer themselues to be lead by the lustes of the fleshe Who haue nothing to do with Christe are all of them abhominable to God And hitherto hee hath confirmed that sentence namely that all they haue nothing to doe with Christ which walke not after the spirite because they are voide of an heauenly life 9 Nowe yee are not in the fleshe but in the spirite if so bee the spirite of GOD dwell in you for if any haue not the spirite of Christe the same is not his 10 And if Christe bee in you the body verily is dead because of sinne but the spirite is life for righteousnesse sake 11 If I say the spirit of hym
rest in Israel He therfore taketh the conclusion as proued which yet he wil afterward open by a necessarie discourse Whereas besides the title of an Israelite hee calleth himselfe the seede of Abraham and also expresseth his tribe it is to the ende hee might be counted for a naturall Israelite Phil. 3.4 As to the Philippians whereas some thinke it to serue vnto the commendation of the mercy of God that Paul came of the tribe of Beniamin which was almost cut off that seemeth to bee forced and farre fetched 2 God hath not It is a negatiue answeare and with a moderation For the Apostle in denying precisely the people to be reiected had byn contrary to himself But by adding a correction he teacheth that it is such a kind of reiection as the promise of God is not thereby made voyde So the aunsweare is distributed into two parts namely that God hath not contrarie to the faith of his couenaunt reiected the whole progenie of Abraham neither yet is the effect of the adoption extant in all the sonnes of the flesh because the secret eleccion goeth before So the general reiection could not make but some seede might be saued for the visible bodie of the people was so reiected that no member should fall awaye from the spirituall bodie of Christ Obiection If anye demaunde whither circumcision were not a common pledge of the grace of God to all the Iewes so that they ought all of thē to be counted amongst the people of God the answere is at hād because the externall calling by it selfe is vneffectuall without faith that honour is iustly taken from the faithlesse Answeare which they refuse being offered So there remayneth a speciall people in whom God sheweth a testimonie of his cōstancy and Paul bringeth the original of constancie from the secret electiō For here God is not saide to respect faith but to stand to his purpose that hee might not reiect that people whom he knewe before And heere againe that is to bee noted whiche I admonished before namely that by the worde foreknow Foreknowledge in God is not taken for a bare naked knowledge of a thing to be is not vnderstoode a certaine I knowe not what speculation or beholding whereby God did foreknowe what euerie one woulde bee but his good pleasure wherby he choose those vnto himselfe for sonnes who because they were not yet borne coulde not insinuate themselues into his fauour So to the Galathians he saith they were knowen of God Gal. 4.9 because he preuented thē with his fauour that he might cal them to the knowledge of Christ Now we vnderstand although the vniuersal calling doeth not bring foorth fruite yet the faith of God is not fallen away but alway he cōserueth a Church so long as the elect remayne aliue for albeit God doeth indifferently inuite the whole people vnto him yet he doth not inwardly draw any but such as he knoweth to be his hath giuen to his sonne whom also he will keepe faithfully vnto the ende Know you not Seeing there were so few who of the Iewes beleeued in Christ it could hardly be but by the smalnesse of the number they should gather that the whole stock of Abraham was reiected And this cogitation also would creepe in namely that in so deformed a ruine there appeared no signe of Gods grace For seeing adoption was the sacred bond whereby the sonnes of Abraham beeing gathered vnder the faith of God were reteined in the same except the same had fallen away it is no way like that the people could haue beene so miserably and vnhappily scattered That Paule might turne away this offence he vseth a very fit example For he sheweth howe in the time of Elias there was such a waste so that now there was no appearance of a Churche and yet when there appeared no footstep of the grace of God the Church of God did lie so hidde as it were in a graue that the same was woonderfully preserued It followeth therefore they doe naught who esteeme the Church by their sence The Church must not be esteemed according to our sence And surely if that excellent Prophete who was indued with such plentie of the spirite when he would by his owne iudgement esteeme the people of God were so deceiued what shall befall vs whose greatest sharpnesse if we be compared with him is but meere dulnesse Wherfore let vs decree nothing here rashly but rather let this abide fast in our heartes that there is a Church nourished by the secrete prouidence of God when there appeareth none to our eyes And withall let vs remember that they deale foolishly and proudly who define the number of the elect according to the measure of their sence For God hath a meane vnknowen to vs easie to himselfe whereby he doeth woonderfully keepe his elect when al things seeme lost And let the Readers marke this that Paule doeth here and els where diligently compare the state of his time with the olde condition of the Church which maketh greatly to the confirmation of our faith whiles we consider nothing doeth happen vnto vs at this day which the holye fathers haue not had experience of in olde time For we know how harde an engine newnes is to trouble weak minds touching the parcel in Elias in the translation I haue reteined the phrase of Paule because it may signifie as much as in the historie or in the things done by Elias although I thinke rather that Paul spake so according to the manner of the Hebrues In Elias for in the historie of Elias because Beth which answeareth the greeke En is often taken for de of How hee maketh request vnto God against Israel This surely was an argumēt how much Elias esteemed of the Lord that he doubted not for his glorie to constitute himselfe an aduersarie of his owne nation and to wish the vtter ruine thereof because he thought the religion and worshippe of God was perished in it But therein he was deceiued that he condemned the whole nation himselfe only excepted of the impietie which he would haue had so seuerely punished Furthermore in the same place which Paul citeth there is no imprecatiō or wishing but a bare cōplayning 1. Re. 19.10 But because he so complaineth that he dispaireth of the whole people no doubt but so he did bequeath them to destruction Let vs note thē what Elias preached namely that when impietie had euery where preuayled and in a manner ouerspread the whole land hee thought he had beene left alone 4 I haue reserued to my selfe Howsoeuer you take a finite number for an infinite assuredly the Lorde would note a great multitude Seeing therfore the grace of God preuayled so much in thinges most desperate 1. Reg. 19.18 let vs not lightly condemne all those whose pietie doth not appeare openly vnto vs. And withall let this bee thorowly printed in vs that although vngodlinesse rage euery where
drawe and deriue all duties so heere Paule setteth downe the originall whence all the parâ—es 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 1 I beseech you by the mercies of God Wee knowe that godlesse men doe exceedingly abuse vnto the dissolutenes of the flesh whatsoeuer is spoken in the scripture of the goodnes of God Againe Hypocrites as though the grace of God extinguished the studie of a godlie life and opened the doore of boldnesse to sinne they doe maliciously as much as in them is obscure the knowledge of it But this contestation or beseeching doth teach that men can neuer seriously woorshippe God nor be sufficiently prouoked vnto his feare and obedience vntill they knowe howe much they are indebted vnto his mercie The Papistes count it enough if by terrour they wrest from men a certayne I knowe not what forced obedience But Paule that hee might bynd vs vnto God not with a seruile feare but with a voluntarie and cheerefull loue of righteousnesse allureth vs by the sweetnes of his grace wherein our saluation is conteyned and withall he chargeth vs with ingratitude vnlesse hauing experience of so bountifull and liberal a Father we studie againe to dedicate our selues wholly to him And so much the more efficacie hath Paule in this his exhortation as he excelleth all others in setting foorth the grace of GOD. For that heart must needs be harder then iron which through the doctrine he taught aboue is not inflamed with the loue of God whose bountifulnesse towardes him hee feeleth to be so plentiful Where then are they which thinke that all exhortations vnto honestie of life are taken away if the saluation of men be reposed in the onelye grace of God seeing a godly heart is not so much prepared vnto the obedience of God by anie preceptes or others as by the serious meditating vppon the goodnesse of GOD towardes him Heere also we may see the lenity of the Apostles spirit who had rather deale with the faithful by admonitions and friendly beseechinges then by seuere commaundementes because he knewe he shoulde profite more this way with those are tractable That yee giue your bodies This is then the entrance of the right course vnto good woorkes if we vnderstande that we are consecrated to the Lorde For thereupon it followeth that we must cease to liue to our selues to the ende all the actions of our life might tende to his obedience Therefore here are two thinges to be considered First that we are the Lords Two things to be considered secondly that therfore we ought to be holye because it is vnseemely for the holinesse of God that any thing should be offered to him which was not first consecrated to him This beeing put downe it followeth wee must meditate of holinesse all our life long yea it is a kinde of sacriledge if wee fall to vncleannesse because it is nothing els then to prophane a sanctified thing And euery where a maruellous proprietie of wordes is kept First hee saith our bodie must be offered in sacrifice vnto GOD whereby hee insinuateth that wee are not nowe in our owne power but altogether brought into the power of God Which cannot otherwise come to passe vnlesse we renounce our selues and so denie our selues Secondly by adding of Epithetons he declareth what kinde of sacrifice that must bee For by calling it liuing hee signifieth we are offered to the Lorde of this condition that our former life beeyng killed in vs we might be raysed vp vnto newnes of life Vnder the name of sanctitie or holinesse he noteth that of the whiche wee saide it is proper to the sacrifice for then it is a sacrifice indeede when sanctification goeth before The thirde Epitheton when hee admonisheth that our life is then framed aright when we direct this our sacrifice vnto the pleasure of the Lorde And also it bringeth vnto vs a rare consolation in that he teacheth our studie is pleasing and acceptable to God when we resigne our selues ouer to innocencie and holinesse By bodies hee meaneth not onely bones and skinne but the whole masse whereon we consist and he hath vsed that woorde whereby hee might best by the figure Synecdoche set foorth all our partes For the members of the bodie are instrumentes to execute our actions by Otherwise he requireth of vs not onelye integritie of bodie but also of spirite as he doth to the Thessa 1. Thes 5.23 Whereas he biddeth offer or present therein is an allusion vnto the sacrifices of Moses whiche are offered at the Altare as in the sight of GOD howebeit hee declareth howe readye wee ought to bee to receiue the commaundementes of GOD that without all delaye wee may obeye them Whereby wee gather that all they doe nothing els but erre and wander miserably whose purpose is not to worshippe the Lorde 〈…〉 Heere also wee see what Sacrifices Paule commendeth to the Christian Church For beeing reconciled by the onely sacrifice of Christe through his grace wee are al made priestes to dedicate our selues and all that is ours to the glory of God There remaineth no sacrifice of reconciliation and it were great contumelie done against the crosse of Christe to erect any Your reasonable seruice I thinke this clause was added the better to explicate and confirme that went before as though it were said if you minde from your heart to serue God giue your selues for a sacrifice to god for this is the right seruice of God froÌ„ the which who so departeth are but peruerse worshippers If God be then worshipped aright when we examine all thinges to his rule let all faygned worshippings goe which hee doth worthily abhorre because he esteemeth more of obedience theÌ„ sacrifice In deed the inuentions of men please them and they bragge as Paule saith in another place a vaine shewe of wisedome But we heare what the heauenly iudge denounceth of the contrarie by the mouth of Paule For by calling that a reasonable seruice which hee commaundeth whatsoeuer wee goe about without the rule of his woorde hee reiecteth as foolish sottish and temerous enterprices 2 And fashion not your selues to this worlde World put for the wisdome maners of men This worde worlde albeit it hath many significations here is taken for the wisedome and manners of men whereunto not without cause hee forbiddeth vs to bee conformed For seeing the whole worlde is set on mischiefe it is meete wee shoulde put off whatsouer is humane or belonging to the old man if wee will truly put on Christe And least that bee doubted on hee sheweth it by the contrarie when hee biddeth vs bee transformed into the newnesse of minde For these are vsuall contrarieties of the Scripture whereby a thing is more cleerely expressed And note heere what kinde of innouation is required of vs namely not of the fleshe
is expedient but what they couet to theyr own destruction Thou must not therefore studie to please suche as like nothing but that is euill 3 For Christe pleased not himselfe If it bee meete the seruant should refuse nothing that the master taketh vpon hym it were very absurd that wee would couet to exempt our selues from this necessitie of bearing the infirmities of others wherunto Christ whom we reioyce to be our king and Lord submitted himselfe For he hauing omitted the regard of himselfe did giue himselfe wholy hereunto For in him is truly verified what soeuer the Prophet saith Psal 69.10 And amongest other things Psalm 69.10 hee also putteth this downe that the zeale of the Lorde hath euen eaten him vp And the rebukes of them that rebuked the Lorde fell vpon him Whereby he signifieth that he burned with such zeale of the glory of God was taken with suche desire of aduancing his kingdome that hauing forgotten himselfe hee was as it were swallowed vp of this onely cogitation that hee had so consecrated himselfe vnto the Lord that it did greeue him at the heart so often as he sawe the wicked prophane his holy name Although that second part of the rebukes of god may haue 2. acceptiōs either that he was no lesse grieued with the reproches which the wicked did commit against God then if he himself had borne thē in his owne person or that it vexed him no lesse to see God iniuriously dealt withall by others then if hee had been the authour of it himselfe And if Christe raigne in vs as hee muste needes raigne in all his faithfull this sense or affection shal also florish in our heartes that whatsoeuer derogateth the glory of god shall grieue vs no lesse then if it were resident in our selues Now then let them goe whose whole hearts delight is to get great honours of them who blasphems the name of God treade Christe vnder foote both contumeliously rent and also persecute with sword and fire his gospel Surely it is not safe to bee so greatly honoured of them of whome Christ is not only contemded but also contumeliously handeled 4 For whatsoeuer things are written afore hand they are written for our learning that through pacience and comfort of the scriptures we might haue hope 5 And the God of pacience and consolation giue vnto you that yee may altogether thinke one thing according to Iesus Christe 6 That with one minde and one mouth yee may glorifie God and the father of our Lord Iesus Christ 4 For whatsoeuer things This is the application of the exāple least any should think this to be too far fetched that he shold exhort vs to the imitation of Christ Yea verily quoth he there is nothing in the Scriptures whiche may not serue to your learning and institution of your life A notable place wherin whiles wee vnderstande there is no vayne or vnprofitable thing conteined in the oracles of God withall we are also taught to profite in the reading of the Scripture vnto pietie and holinesse of life Whatsoeuer then is set downe in Scripture let vs labour to learne it For it were contumely against the holie spirite if we shoulde thinke hee hath taught any thing whiche were not materiall for vs to knowe secondly whatsoeuer is taught there let vs know it doth tende to the increase of godlinesse The vse of the old Testament is not done away from Christians And although hee speake of the old Testament yet is the same to bee vnderstoode also of the writinges of the Apostles For if the spirite of God hee euery where like it selfe there is no doubte but now by the Apostles as in olde time by the Prophetes hee hath tempered his doctrine to the edification of his Furthermore by this place phanaticall spirites are notably ouerthrowen who bragge that the olde Testament is done away and belongeth not at all to Christians For with what face canne they turne Christians from those thinges which Paul testifieth to be ordeined of God vnto their saluation And whereas hee addeth that through patience and comforte of the scriptures wee might haue hope it comprehendeth not all the partes of that profite whiche is to be gathered by the worde of God but briefly noteth the chiefe ende For heereunto specially serue the Scriptures that they might erect the mindes of men Being prepared vnto patience and strengthened by consolations vnto the hope of eternall life and keepe them in the meditation thereof The worde exhortation for the which others translate consolation is not disliked of me but that consolation agreeth better with patience because this ariseth out of that For then are we prepared to beare aduersities patiently when the Lorde doth temper them with consolation For the patience of the godly is not that hardnesse which the Philosophers cōmaund but that meeknes wherby we doe willingly submit our selues to God whiles the taste of his goodnes fatherly loue doeth make all thinges sweete vnto vs. The same nourisheth and susteineth hope in vs that it faile not How God is called the God of patience 5 And the God of patience God is so called of the effects which before were attributed to the scriptures albeit in a verye good manner yet in a diuers For God onely is the authour of patience and consolation because by his spirite he infuseth them both into our heartes howebeit hee vseth his worde as an instrumēt therunto For first he teacheth which is true consolatiō and which is true patience then he inspireth and grafteth that doctrine in our mindes Furthermore after he had admonished exhorted the Romaines to their duetie nowe hee turneth vnto prayer Because hee knewe verie wel it was to no purpose to intreate of the duty of any man vnlesse God did inwardly accomplish that by his spirit which he spake by the mouth of a man The summe of his prayer is that he would bring their minds into a true consent would cause them truely to agree amongest themselues And withal he sheweth of what sort this bond of vnitie is while he would they should consent according to Christ For that is a miserable conspiracie which is out of God and that is out of God which alienateth vs from his truth And to the end he might the rather make the consent is in Christ commendable hee sheweth how necessarie it is seeing God is not truely glorified of vs vnlesse all our heartes and tongues consent to his praise It is to no purpose therefore that anie shoulde boast that hee will glorifie GOD after his maner for God so esteemeth the vnitie of his seruantes that he will not haue his glorie sounded amongest dissentions and contentions This one consideration ought sufficiently to bridle the vnruly riot of contending and brawling which at this daye beareth too greate a swaye in the mindes of many 7 Therefore receiue one another as Christ hath receiued you to the glorie of God 8 And I say that