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
our selues in sin and to be so far past shame of sinne that wee defende vnrighteousnes against the iustice of God is the top of all mischiefe those thinges they knewe displeased GOD and by iust iudgement were condemned of him For this is the head of all mischief when as the sinner is so past all shame that hee both flattereth his owne sinnes neither will hee haue it disliked in him and also by his consent and cockering doth nourish them in others So is desperate wickednesse described in the Scripture they glory in it when they haue done euill Item shee hath spreade her feete abroade and gloried in her wickednesse Pro. 2.14 Ezech. 16.25 For hee whiche is yet ashamed is curable But when through the custome of sinning suche impudencie is contracted that vices please and are counted in steede of vertues there is no hope of amendemente And therefore I expoude it thus for that I see the Apostle in this place goeth aboute to reproue some thinge was more grieuous and abhominable theÌ„ the committing of the vices Ier. 11.15 What that shoulde bee I knowe not vnlesse wee referre it to that summe of wickednesse when miserable men hauing cast off the shame of sinne take vpon them to defende their vnrighteousnsse against the iustice of God CHAP. 2. 1 THerefore thou art inexcusable O man whosoeuer thou arte that iudgest for in that thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same thinges 2 But wee know that the iudgement of GOD is according to truethe againste them whiche committe suche thinges THis reprehension concerneth hypocrites who whiles they bleare the eyes of men with the shewes of externall holinesse thinke themselues also to be safe before God Hypocrites if they can satisfie the eyes of men they thinke all is wel as though they had sufficiently discharged all their duetie towardes him Paule therefore after hee hadde shewed the grosser faultes leaste hee shoulde leaue any for iust before God inuadeth this kinde of Saints which could not bee comprehended in the first Catalogue Nowe the conueiance is plainer and easier then that any ought to maruaile whence the Apostle gathereth this reason Hee therefore maketh them inexcuseable because they themselues knew the iudgement of God yet neuerthelesse transgressed the lawe as though hee shoulde say albeit thou dost not consent to the vices of others yea doest seeme purposely to bee an enemie and reuenger of vices yet because if thou doest truely examine thy selfe thou art not free from them thou canst not pretende any defence For in that thou iudgest another Besides the notable resemblance or mutuall respect of the Greeke woordes Crinein cai catacrinein The exaggeration which hee vseth against them is to bee noted For the phrase or manner of speeche auaileth as much as if hee shoulde say thou art twise damnable They are twice damnable that are giltie of the same faults they reproue in others who art giltie of the same vices which thou reprouest and accusest in others For it is a knowen sentence that they whiche aske an account of another of his life doe denounce the lawe of vprightnesse continencie and all other vertues to themselues neither are they worthie of any forgiuenesse if they commit the same which they tooke vppon them to correct in another For thou iudging doest euen the same So it is worde for worde which you may turne thus For thou that iudgest another doest the same thinges Moreouer the meaning is notwithstanding thou iudgest them yet thou doest them And hee saieth they did them because they were not of a right minde seeing sinne properly is of the minde therefore in this they condemne themselues because whiles they reprooue a theefe or adulterer or an euill speaker they pronounce not iudgement against the persons but againste the vices whiche sticke euen in their owne bones 2 Wee knowe that the iudgemente of God c. The purpose of Paul is to shake hypocrites out of their flatterings least they shoulde thinke they had gotten some great thing Hypocrites shal not be tryed by their owne iudgement if either they were praised of the woorlde or els were cleare in their owne sight because there abideth for them a farre other iudgement in heauen Furthermore because hee accuseth theÌ„ of internall impuritie whiche in as muche as it is hidden from the eyes of men and cannot bee reproued nor conuicted by humane testimonies hee prouoketh them to the iudgement of God to whome the darkenesse it selfe is not secrete and with the sense whereof sinners ill they â—uill they must needes be touched Finally the truth of this iudgement consisteth in two thinges firste The truth of god iudgemeÌ„ts consisteth in two things that without respecte of persons hee will punishe sinne in what man soeuer hee findeth it Secondly that hee standeth not vppon the outwarde appearaunce neither careth he for the worke it selfe vnlesse it proceede from a true and sincere minde Whereuppon it followeth that the visarde of counterfeit holinesse letteth not but by his iudgement hee may take vengeance euen vppon the secrete wickednesse And it is an Hebrewe phrase for veritie is oftentimes as muche with the Hebrewes as the inwarde integritie of the hearte and so it is opposed not onely againste grosse liuing but also againste the externall shewe of good workes For then at the laste are hypocrites roused when it is saide That GOD shall not onely take iudgement vppon their counterfeit righteousnesse but also vppon their secrete affections 3 And thinkest thou O thou man that iudgest theÌ„ which doe suche thinges and doest the same that thou shalt escape the iudgement of God 4 Or despisest thou the riches of his bountifulnesse and patience and long sufferaunce not knowing that the bountifulnesse of GOD leadeth thee vnto repentaunce 5 But thou after thy hardnesse and hearte that cannot repente heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgemente of God 6 Who will rewarde euerye man according to his workes 7 To them whiche by continuance in well doing seeke glorie and honour and immortalitie eternall life 8 But vnto them whiche are contentious and disobey the trueth and obey vnrighteousnesse indignation and wrath 9 Tribulation and anguishe vppon the soule of euerye man that doeth euill of the Iewe first and also of the Grecian 10 But to euery man that doeth good glorie and honour and peace to the Iewe first and also to the Grecian 3 And thinkest thou O thou man c. Because the Rhetoritians doe charge that a man shoulde not descende vnto more vehement reprehension before the cryme bee manifestly prooued Paule may bee thought of some foolishely to ryse vp against them here who as yet not hauing fully accomplished that accusation whiche hee intended is carried so fiercely agaynst them But the matter is otherwise For by sufficient proofe they were conuicted to bee guiltie of sinne seeing hee accused them not
separated from the goates and 〈◊〉 â—ll the corne bee purged from the tares 6 Who shal giue to euery man c. Because he hath to doe with blynd saints who thinke the wickednes of the heart to be well couered so that it be spread ouer with certayne I know not what shewes of vayne workes he setteth downe true righteousnesse of woorkes which shall haue place before God least they shoulde thinke it were sufficient to please him if they brought words trifles only or leaues God in coÌ„demning the reprobate payeth them that they haue deserued Moreouer there is no such difficultie in this sentence as commonly there is thought to be For if God by iust reuengement shall punishe the wickednesse of the reprobate he shall recompence them that they haue deserued Agayne because he sanctifieth them whom in time to come he purposeth to glorifie in them also he will crowne good workes but not according to merite Good woorkes crowned but not according to merite For merite is not proued by the reward For that cannot be prooued by this sentence which sentence although it shew what rewarde good workes shall haue yet notwithstanding it sheweth not what they merite are woorth or deserue nor yet what rewarde is due vnto them It is a foolishe sequele to prooue merite by the rewarde 7 To them truely whiche according to perseueraunce worde for word it is patience by whiche worde there is somewhat more expressed For perseuerance is when one constantly abydeth in well doyng without wearinesse pacience also is required in the Sayntes whereby although they are oppressed with diuers tentations yet they faynt not SataÌ„ interrupteth the course of godlinesse For Sathan suffereth them not with free passage to come vnto the Lorde but laboureth by innumerable offences to hynder them and turne them out of the right way And whereas hee sayeth that the faithfull by persisting in good woorkes doe seeke glory and honour his meaning is not that they aspire any whither then vnto the Lorde or to seeke any thing aboue him or more excellent then he but they can not seeke him but also they must contende to come vnto the blessednesse of his kingdome The Lord giueth eternall life vnto them who by well doing meditate vppon immortalitie a description whereof is conteyned vnder the circumlocution of these woordes The meaning therefore is that the Lorde will giue vnto those eternall life who studying to doe good workes meditate vpon immortalitie 8 But to those are contentious The speech is somewhat confused First because the tenor forme or fashion of the talke is broken For the course of speeche required that the second part of comparison shoulde cleaue vnto the first after this sort the Lorde will giue eternall life to those which by perseuerance in good workes seeke glory honour and immortalitie but to the contentious and disobedient eternall death Then should bee added the illation or conclusion namely that there is prepared for those glory honour and incorruption but for these there is laide vppe wrath and affliction Secondly because these woordes indignation wrath tribulation and anguishe are applied vnto two diuers members In the scriptures we must seeke for spirituall wisedome and not for eloqueÌ„ce yet this troubleth not the sense of the speache which ought to suffise vs in the writinges of the Apostles For out of others wee must seeke for eloquence heere is spirituall wisedome to be sought for vnder a base and simple stile of wordes Contention heere is put for rebellion and stiffeneckednesse because Paul hath to doe with hypocrites who through grosse and rechlesse cockering make a mockerie of God Vnder the name of trueth is simply vnderstoode the rule of Gods will which is the onely lanterne of trueth For this is a common thing to al the wicked that they had rather subiect theÌ„ selues in seruice to iniquitie then take vpon theÌ„ the yoke of God And what obedieÌ„ce so euer they pretende yet they cease not stubburnely to murmure and striue against the woorde of God For as they which are openly wicked Betweene the seruice of God and sinne there is no meane so that if we serue not God then do we serue sinne scoffe at this trueth so the hypocrites doubt not to oppose their counterfeite seruinges and worshippinges against it Moreouer the Apostle heereby putteth in minde that such stubburne people doe serue iniquitie For there is no meane whereby they shoulde not presently fall into the seruitude of sinne who will not be ruled by the lawe of the Lorde And this also is a iust rewarde of franticke licenciousnesse that they are made the bondslaues of sinne who thought it much to obey God Indignation and wrath The property of the wordes hath caused mee to turne it thus For Thumos with the Grecians signifieth that which Cicero teacheth Excandescentiam to note with the latines â—usc 4. namely a sudden inflammation of wrath In the others I followe Erasmus And note that of the foure which are reconed the two latter are as it were effectes of the former For they which perceiue or feele God to bee against them and angrie with them forthwith are confounded Neuerthelesse when hee might briefly in two woordes haue shewed as well the blessednesse of the godly as the destruction of the reprobate he amplyfieth them both in many woordes To the ende hee might better and more effectually mooue men with the feare of Gods wrath and stirre vp the desire of obtayning grace by Christ For we neuer feare the iudgement of God sufficiently vnlesse it bee by a liuely description as it were set before our eyes Neyther do wee seriously burne with the desire of the life to come except wee be stirred vp by manie prouokements 9 To the Iewe first I doubt not but he simplie opposeth the Gentile to the Iewe. For whom he nowe calleth Grecians straight wayes hee calleth the same Gentiles And the Iewes are first in the action of this cause for that they specially had the promises and threatnings of the lawe as if hee shoulde say this is the vniuersall lawe of Gods iudgement which shall begin at the Iewes and comprehend the whole worlde 11 For there is no respect of persons with God 12 Whosoeuer haue sinned without lawe shall also perishe without lawe and who so haue sinned in the lawe shall be iudged by the lawe 13 For not the hearers of the lawe are righteous before God but the doers of the lawe shal be iustified 11 For there is no respect of persons Hitherto hee hath drawen all men generally giltie vnto iudgement nowe he beginneth here to reproue the Iewes by themselues and the Gentiles by themselues And withall he teacheth that that diuersitie or difference which separateth the one from the other letteth not but both of them without difference may bee subiect to eternall death The Gentiles pretended excuse by ignoraunce the Iewes gloried in the title of the Lawe from the Gentiles hee
power to raigne in vs for the vertue of sanctification ought to haue the superioritie ouer it that our life might testifie we are indeed the members of Christ Of late I admonished that this worde bodie is not to be taken for the flesh skinne and bones By body is meant the whole corrupted masse of man but if I may say so for the whole masse of man And that may be gathered more certainly out of this present place because another member which hee will adde straight wayes concerning the partes of the bodie is also extended vnto the soule And so Paule meaneth euen grosely the earthly man For the corruption of our nature causeth that we shew forth nothing worthy of our originall So God also whiles he complaineth that man is become fleshe or carnall as the bruite beastes leaueth nothing vnto him but that is earthly Gen. 6.3 Hereunto apperteineth that saying of Christ That which is borne of flesh is flesh Ioh. 3.6 For if any obiect that there is another consideration of the soule the aunsweare is at hande namely as wee are nowe degenerate our soules are so fastened to the earth and so addicted to our bodies that they are fallen from their dignitye or excellencie Furthermore the nature of man is called corporall because he being depriued of celestiall grace is onely a certayne deceiueable shadow or image And adde that this bodie is called mortall of Paule by contempt that he might teache howe the whole nature of man inclineth vnto death and destruction Nowe verily he calleth sinne that firste corruption abyding in our soules which draweth vs to sinne whence properly all euill deedes and abhominations flowe Betweene that and vs he putteth concupiscences in the middest that that might be in steed of a king concupiscences as statutes and commaundements 13 Giue not your members When sinne hath once gotten the dominion in our soule all our members are straight wayes giuen ouer into his obsequie or obedience Wherefore he describeth here the kingdome of sinne by the sequeles that hee might declare the better what we must doe if we will shake off his yoke And he borroweth his similitude from warfare whiles he calleth our members weapons like as if he saide as a souldier hath alwayes weapons in a readinesse to vse them as often as he shal be commaunded by his captaine and neuer vseth them but at his appointment so Christians ought to esteeme all their members to be weapons of the spirituall warfare We are the souldiers of Christ ought to haue nothing to doe with the campes of sinne If therefore they abuse any member of theirs vnto wickednesse they are woorthy to be blamed But by the othe of warfare they haue bound themselues to God and Christ by which othe they are tyed They ought therefore to haue nothing to doe with the campes of sinne They may see here by what right they can pretend the name of Christian whose whole members beeing as it were the brothell houses of Sathan are ready to commit all filthinesse On the contrarie nowe he biddeth vs giue our selues wholly to God namely that we restrayning our minde and heart from all wandering whereunto the lustes of the fleshe drawe vs might intende vppon the will of God onelie might be ready to receiue his commaundementes and prepared to obey his precepts that our members also might be destinated and consecrated to his pleasure that al the powers of our soule and body might fauour nothing but his glorie And the reason is added because it is not in vayne that the former life being done away the Lord hath created vs to a new after which actions deeds ought to follow 14 For sinne shal not haue dominion ouer you For you are not vnder the law but vnder grace 15 What then Shal we sinne because we are not vnder the law but vnder grace God forbid 16 Know ye not that to whom ye haue giuen your selues seruauntes to obey his seruantes yee are whom yee doe obey whether it be of sinne vnto death or of obedience vnto righteousnesse 17 But thankes be to God that yee were the seruantes of sinne but ye haue obeyed from the heart the type of doctrine whereinto ye haue beene brought 18 And being freed from sinne ye are made the seruants of righteousnesse 14 For sinne shall not haue dominion It is not necessary to abide long in reciting and refuting those expositions which haue none or but litle shew of truth There is one which may more probably be suffered then the rest namely whiche taketh this worde vnder the lawe For to be subiect vnto the letter of the lawe which doth not renewe the mynde as againe to be vnder grace is as much as by the spirite of grace to bee freed frō euill concupiscēces But that exposition is not simply allowed of mee For if we take that sence whereunto shall that interogation tende which followeth straight wayes Shall wee sinne because wee are not vnder the lawe The Apostle woulde neuer haue subiected suche a question excepte bee had meant that we are freed from the rigour of the lawe that God might no more deale with vs according to extreeme iustice wherefore there is no doubt but his meaning is to shewe heere some deliueraunce from the bondage of the lawe of the Lorde But all contention layde aparte I will briefly declare what I thinke And first heere seemeth vnto mee to bee a consolation wherewith the faithfull are confirmed that they faynte not in the studie of holines through the feeling of their weakenesse Hee did exhort them that they shoulde apply all their powers vnto the obedience of righteousnesse But so long as they carrie about the relikes of the flesh they muste needes halte somewhat Therefore least they being ouercome with the knowledge of their infirmitie shoulde dispayre he preuenteth this in time comforting them in this that their workes are not to be examined according to the seuere rule of the law but their impuritie being remitted God doth fauourably mercifully accept of them The yoke of the law cannot be borne but it breaketh or crusheth those that beare it it remayneth therefore that the faithful flee vnto Christ and desire him to be their deliuerer And so he offereth himself For to this end tooke he vpon him the seruitude of the law wherunto otherwise he was not a debter that he might deliuer those were vnder the lawe as the Apostle saith vnto the Galathians Gal. 4.5 What is the meaning when it is said we are not vnder the law Therfore not to be vnder the law signifieth not only that by the dead letter is prescribed vnto vs that which maketh vs guilty because we are vnable to performe it but also that we are not subiect vnto the lawe as it requireth perfect righteousnes pronouncing death against all those transgresse it in anie part Vnder the name of grace we vnderstand likewise both partes of redemption that is the remission of
of the fleshe is not brideled but rather it increaseth Whereby it followeth that the kingdome of righteousnesse is not established till Christe haue freed vs from the lawe And withall Paule admonisheth what workes doe become vs beeyng loosed from the lawe So long therefore as a man is holden vnder the yoke of the lawe by sinning continually he can bring nothing vnto himselfe but death If the seruice of the lawe begetteth sinne onely then deliuerance which is contrary must tende vnto righteousnesse if that lead vnto death then this vnto life But let vs consider the very wordes of Paul Whiles he goeth about to describe that time wherein wee were vnder the dominion of the lawe hee saith we were in the fleshe Whereby we vnderstand that all they which are vnder the law reape nothing els thereby then that without fruite and efficacie their eares are beaten with the externall breath thereof seeing they are inwardly destitute of the spirite of God Therefore they must needes abide altogether corrupt peruerse vntill a better remedie come to heale their disease And note the vsuall phrase of the Scripture to bee in the flesh for What it is to be in the flesh to be indued onely with the gifts of nature without that speciall grace wherew t God vouchsafeth his elect Furthermore if this whole state of life be corrupt it is apparant that naturally there is no part of our soule sound neither is there any other power of free wil but that it may send foorth euyll affections as dartes into euery part Affections of sinnes which are by the lawe That is the lawe did stir vp euill affections in vs which did declare their efficacie in all our members For there is no parte which did not serue the euill affections This is the worke of the lawe namely to inflame our heartes the more that they shoulde burst foorth into such lustes if that inwarde master of the spirite bee not present But obserue here that the lawe is matched with the corrupt nature of man whose peruersitie and lust the more it is restrained by the barres of the lawe the more furiously it bursteth foorth He addeth againe so long as the affections of the fleshe were ruled vnder the law they brought foorth fruite vnto death that they might shew how the lawe by it selfe killeth whereby it followeth that they are foolish who so greatly couet after that seruice bringeth death 6 But now wee are freed from the lawe Hee pursueth his argument from contraries if the bande of the lawe did so little preuaile to bridle the fleshe that it was rather an increment of sinne then of necessitie must we be loosed that we may cease to sinne If then wee bee freed from the bondage of the lawe that we might serue God they doe wickedly whiche take from hence libertie of sinning And they speake wickedly which say by this meanes the raines are loosed to concupiscence Note therefore wee are then loosed from the lawe when God doth indue vs being freed from the seuere exaction and curse thereof with his spirite that wee might walke in his wayes Beeing dead to it This parte conteyneth a reason or rather sheweth the maner whereby we are deliuered namely whiles the law is so farre foorth abrogated from vs that we be not oppressed with the burden thereof or least that the seuere rigour thereof ouerwhelme vs in the Curse In the newnesse of the spirite Hee opposeth the spirite against the letter because before that our will by the holy Ghoste be formed vnto the will of God we haue nothing in the lawe but the outward letter Why newnesse is ascribed vnto the spirite which in deede brideleth our externall actions but it restraineth not the furie of our concupiscence at all Hee attributeth newenesse vnto the spirite because it succeedeth in the steede of the olde man as the Letter is called old which perisheth by the regeneration of the spirite 7 What shall we say then is the lawe sinne God forbid But I knewe not sinne but by the lawe For I had not knowen concupiscence except the lawe had saide thou shalte not lust 8 But sinne tooke an occasion by the commandement wrought in me al maner of concupiscence 7 What shall wee say then Because it was saide wee must be deliuered from the lawe that we might serue God in the newnesse of spirit this fault did seeme to be in the law as though it did driue vs vnto sinne But seeing that is very absurd the Apostle did very well to take in hand to refute it When hee demaundeth therfore whether the law be sin his meaning is whether it beget sin so that the fault thereof ought to bee imputed to the law Sinne remaineth in vs not in the lawe But I knew not sin Then doth sinne abide in vs and not in the law because the cause of sin is the wicked cōcupiscence of our flesh we come into the knowledge therof by the knowledge of the righteousnes of God which is declared vnto vs in the law But you are not to vnderstād it as though there were no difference at al betweene righte wrong without the law But the either we are too blinde in seeing our corruption or els whiles wee flatter our selues wee are altogether secure as also it followeth For I had not knowen concupiscence This is therefore a declaration of the former sentence wherein he sheweth that that ignoraunce of sinne whereof hee spake did stande in this that men marked not their concupiscence And purposely he persisteth in one kynde wherein chiefly Hypocrisie raygneth whereunto retchlesse pampering and securitie is alway annexed For men are neuer so depriued of iudgement but externall woorkes keepe with them their difference Yea they are forced also to condemne wicked counsels and such like deuises which they cannot doe but they must needes giue vnto a right will that prayse is due vnto it But the faulte of concupiscence is more hidden and more deepely layde vppe whereby it commeth to passe that it neuer commeth into question so long as men iudge according to their sence For he doth not boast himselfe to haue beene voyde of it but hee did so flatter himselfe that hee made no account of that sinne lurking in his heart For seeyng he was deceiued for a tyme when hee thought that righteousnesse coulde not be hindered by concupiscence then at length he perceyued he was a sinner when he saw concupiscence of the which no man is voyde to be forbidden by the Lawe Augustine sayeth that Paule vnder this worde conteyneth the whole lawe whiche so that we vnderstande it well is true For when Moses sheweth of what things we are to take heede least wee offend or hurt our neighbour he addeth thou shalt not lust which is to bee referred vnto all those preceptes went before There is doubt but in the former commaundementes he had condemned whatsoeuer wicked affections our hearts conceiue Concupiscence without
wanting but I carnall man can doe nothing but striue against it And that interpretation of Origen which notwithstang before this time it hath pleased many is vnworthie to be refuted Hee saith the lawe is called spirituall of Paule because the Scripture is not litterally to bee vnderstoode What is this vnto the present cause sould vnder sinne By this parcell he sheweth what fleshe is of it selfe For by nature man is no lesse the bondeslaue of sinne What men are by nature then those bondemen are bought with money whom their masters abuse at their pleasure like Oxen or Asses wee are so vtterly mastered vnder the power of sinne that our whole minde heart and all our actions bende towardes sinne I doe alway except coaction for voluntarily we sinne because it were no sinne excepte it were voluntarie But wee are so addicted vnto sinne that wee can doe nothing freely but sinne because that corruption ruleth in vs draweth vs hereunto Wherefore this similitude importeth not as they say a coacted or forced astriction or tying but a voluntary obsequie whereunto the ingraffed seruitude addicteth vs. 15 For that which I doe I knowe not Nowe hee descendeth vnto a more particular example of a regenerate man in whom both those thinges hee intendeth doe more clearely appeare namely howe great discorde there is betweene the lawe of God and mans nature and howe the lawe doeth not of it selfe bring death For truely seeing the carnall man with all the inclination of his minde doeth rushe into the lust of sinning hee seemeth to sinne with such free election that hee might moderate himselfe if hee woulde as this pernitious opinion hath almost preuayled with all men namely that a man by his owne naturall strength without the help of Gods grace is able to electe whither hee will But verely whiles the will of a faithfull man is ledde vnto good by the spirite of God thereby appeareth plainely the corruption of nature which obstinately resisteth and striueth to the contrary Therefore thou haste in a regenerate man a very fit example whereby thou mayest knowe howe contrary the righteousnesse of the lawe is to our nature Hence also the declaration of the other member is more aptly drawen then from the bare consideration of mans nature For the lawe because it bringeth foorth nothing but death in that man whiche is altogether carnall is there more easily charged for it is doubtfull whence the faulte proceedeth In the regenerate man it bringeth forth holesome fruites whereby appeareth that the fleshe onely is in the cause that it quickneth not so farre is it from generating death of it selfe That this disputation therefore maye both more faithfully and more certainely bee vnderstoode We begin not to striue against sin before we be indewed with the spirite of sanctification wee must note that this conflicte of the which the Apostle speaketh is not in any man before he be sanctified by the spirite of God For man being left to his owne nature is wholly caried without resistance vnto concupiscences for although the wicked are tormented with the sting of their consciēce can not so flatter themselues in their vyces but that they haue some taste of bitternesse yet thou canst not gather thereby that they eyther hate euill or loue that is good Onely the Lorde doeth suffer them to bee so tormented that he might partly shewe vnto them his iudgement not that hee might put into them eyther a loue of righteousnesse or hatred of sinne This difference therefore there is betweene them and the faithfull that they meaning the wicked are neuer so blinded A difference between the sting of sinne in the wicked the feeling of sinne in the godly and hardened in their mindes but if they be admonished of their abhominations in the iudgement of their owne conscience they condemne them For knowledge is not vtterly extinguished in them but they reteine a difference of right and wrong Sometime also through the feeling of their sinne they are so shaken with horrour that euen in this life they sustaine a kinde a damnation Neuerthelesse they like sinne with their whole heart and therfore without any true resistaunce of the affection they giue them selues vnto it For those stinges of conscience wherewith all they are stonge arise rather of the contradiction of iudgement then the contrary affection of the will On the contrarie the godly in whome the regeneration of GOD is begunne are so diuided that with a speciall desire of the heart they feruently aspire vnto GOD they couette celestiall righteousnesse and hate sinne but agayne by the reliques of their fleshe they are drawen towardes the earth Therefore whiles they are thus destracted they fight against their nature and their nature fighteth against them And they doe not onely condemne their sinnes because they are forced thereunto by the iudgement of reason but because from the very heart they abhorre them and are diipleased with them This is that Christian warrefare betweene the fleshe and the spirite of the whiche Paule speaketh to the Galathians Gal. 5.17 And therefore is it well sayde that the carnall man with the whole consente and agreement of minde doeth rushe into sinne and that the diuision or struggling then first beginneth when hee is called of the Lorde and sanctified by his spirite For regeneration is onely begunne in this life the remnante of the fleshe which remayneth doeth alwaye followe his corrupte affections and so mooueth warre agaynst the spirite The vnlearned whiche consider not whereaboute the Apostle goeth or what kinde of dispensation hee holdeth do thinke that the nature of man is heere described And certainly suche a description of humane witte there is amongest the Philosophers Howebeit the scripture setteth downe a more deepe philosophie because since the tyme that Adam was spoyled of the image of God it sawe nothing to remaine in the heart of man besides peruersitie or frowardnesse So Sophisters when they go about to define free wil or to estimate of what value the strength of nature is sease vpon this place howebeit Paule as I saide doeth not heere propounde the bare nature of man but vnder his owne person Paule describeth what and howe great the infirmitie of the faithfull is Augustine was some time in this common errour yet when hee had more nerely sifted the place hee did not onelie retract that which hee had taught amisse but in his first booke vnto Boniface by manie strong arguments hee prooueth that it can not otherwayes bee vnderstoode but of the regenerate And wee will doe our indeuoure that the readers may clearely see it is so I knowe not His meaning is that he did not acknowledge those woorkes whiche hee did committe through the infirmitie of the fleshe for his because hee did detest them Therefore it is not amisse that Erasmus hath vsed the worde approue but because that might bee ambiguous I chose rather to reteine the worde knowe or vnderstande Whereby wee
gather that the doctrine of the lawe is so agreeable vnto right iudgement that the faithfull refuse the transgression thereof as a brutishe thing And beecause Paul seemeth to confesse that hee taught otherwise then the lawe commaunded many interpreters haue been deceyued which haue thought that hee tooke vpon him the person of another hence came that common errour that some haue supposed the nature of an vnregenerate man to haue been described in this whole chapter But Paule vnder the transgression of the law includeth all the offences of the godly What is ment by transgressioÌ„ who neither shake off the feare of God nor studie of well doing Therefore denieth hee him selfe to doe that which the lawe commaundeth because hee doeth it not absolutely but in a maner fainteth in his indeuoure For what I woulde doe You maye not vnderstand this to haue bin alway in him as though he coulde neuer do any good but onely he complayneth that he could not doe that he coueted namely that he coulde not prosecute that was good with such alacritie as was meete because hee was holden in a maner bond againe that he fainted in that wherein he would not because hee was feeble through the infirmitie of the fleshe The godly minde therefore doeth not that good it woulde Howe the godly do not that they woulde because it standeth not with courage as were meete and it doth the euill it would not because it desireth to stande and falleth or at the least shaketh Howebeit this will and nill must bee referred vnto the spirite which ought to haue the principalitie in the faithfull Yea the fleshe hath his will but Paule calleth that will whiche hee coueted with the speciall affection of his heart and hee calleth that contrary to his will which did gaynestande the same Here verily we may gather that we said namely that Paul here intreateth of the faithful in whom that grace of the spirite florisheth which doth illustrate the consent of a sounde mind with the righteousnes of the law because the flesh can not hate sinne 15 And if I doe that I woulde not I consent to the lawe That is to say whiles my heart doeth recreate it selfe in the law and is delighted with the righteousnes thereof whiche thynge vndoubtedly commeth to passe when it hath the transgressing thereof therein it feeleth and acknowledgeth the goodnesse of the lawe so that wee are sufficiently conuicted yea euen by experience that no euill is to be imputed to the lawe Yea it woulde bee holesome vnto men if it happened vppon right and pure heartes And here wee are not to take consent for such as wee heare to bee in the wicked whose wordes are What kinde of consent to the lawe of God there is in the godly godles I see better thinges and I allowe of them I followe after woorse Item I will followe those thinges which are hurtfull and flee those thinges I thinke may profit For they doe it by compulsion because they subscribe to the righteousnesse of God from the which otherwise their will â—â—l together aduersant but the godly consenteth in deede with a most cheerefull desire of heart for that hee coueteth nothing more then to mount vp into heauen 17 Nowe it is no more I that worketh it This is not the speeche of one excusing him selfe as though he were without faulte as many triflers thinke they haue a good defence whereby they may couer their sinnes whiles they cast them vpon the flesh but it is a declaration howe far he dissenteth from his flesh in his spirituall affection For the faithfull are caried with such feruencie of spirit to obey God that they denie their fleshe Furthermore this place proueth that Paul disputeth not here of any other then of the godly whiche bee already regenerate For so long as man abideth like himselfe whatsoeuer hee bee hee is worthily counted corrupt But Paule heere denieth himselfe to bee altogether possessed of sinne yea hee exempteth him selfe frome the bondage thereof as if hee said that sinne remayned onely in some parte of his soule seeing hee doeth earnestly from his heart labour and striue vnto the righteousnes of God and in deede declareth himselfe to beare the lawe of God grauen within him 18 For I know that in mee that is in my fleshe there dwelleth no good thing For truely to will is present with me but I finde no meanes to perfourme that is good 19 For the good that I woulde that do I not but the euill that I woulde not that I doe 20 And if I doe that I would not now then I do it not but sinne that dwelleth in mee 18 For I knowe Hee sayth that ther dwelleth no good thing in him in respecte of nature Therefore it is as muche as if it were sayde in mee so farre forth as of my selfe For euen by the first woordes he condemneth him selfe wholly of corruption when hee confesseth there dwelleth no good thing in him then in the seconde place hee addeth a correction least he shoulde bee contumelious agaynst the grace of God whiche did also dwell in him but was no part of the fleshe And here againe hee confirmeth that he speaketh not of euery man but onely of the faythfull man who through the reliques of the fleshe and grace of the spirite is diuided in him selfe For to what purpose were this correction excepte some parte were free from faulte and therefore not carnall Vnder the name of fleshe hee alwayes comprehendeth all the gyftes of mans nature and also what so euer is in man besides the sanctification of the spirite As vnder the name spirite which hee is wont to oppose agaynst the fleshe he signifieth that part of the soule with being purged from corruption the spirite of God hath so fashioned it that the image of God doeth appeare in it Both these names therefore as wel of the flesh as the spirit agree vnto the soule The word fleshe agreeth vnto the soule but the one vnto that part of the soule which is regenerate the other vnto that which reteyneth stil his naturall affection To will is present with mee His meaning is not that he had nothing but an vneffectuall desire but he denyeth that the efficacie of the woorke aunsweared his will because the flesh hindered him that he could not exactly doe that he did And so also vnderstand that which followeth namely to do the euil he would not because the flesh of the godly doth not onely let them that they cannot runne speedily but also putteth many impedimentes in their way whereat they stumble They doe it not therefore We are said not to doe that whiche we doe not as we should because they performe it not with suche alacritye as were meete Wherefore this will he speaketh of is the readinesse of faith whyles the holy spirite doth so frame the godly that they are redie and studie to giue theyr members to obey the Lorde And because
the way they wearied themselues in vayne Nowe in the first place hee seemeth vnto mee to haue put the lawe of righteousnesse by the figure hypallage for the righteousnesse of the lawe Hypallage is when thinges are turned vpside downe and in the repetition of the seconde member in another sence to haue so tearmed the forme or rule of righteousnesse Therefore the summe is that Israel depending vpon the righteousnesse of the lawe namely that which is prescribed in the lawe had not the true maner of iustification And it is a notable allusion of woordes whiles hee teacheth that the legall righteousnesse was in cause that they fell from the lawe of ryghteousnesse 32 Not by fayth but as it were by woorkes Because commonly the excuse of preposterous zeale seemeth to bee iust Paule sheweth they are iustly reiected who seeke to gette vnto themselues saluation by the confidence of workes because so much as in them is they destroy fayth out of the which there is no health to be hoped for Therefore if they shoulde bee partakers of their desire that successe shoulde bee a making voyde of true righteousnesse Faith and the merit of works are vtterly contrary Furthermore thou doest see howe fayth and the merites of woorkes are compared together as thinges vtterly contrary Seeing then the confidence of workes is a great let whereby the way to obteyne ryghteousnesse is stopped vp agaynst vs it is necessary that that being reiected wee rest vpon the onely goodnesse of God For this example of the Iewes ought iustly to terrifie all those who seeke to obtayne the kingdome of God by woorkes For as it is alreadie declared hee calleth not the obseruations of ceremonies the woorkes of the Lawe but the merites of workes vnto the which faith is opposed which faith not regarding his owne worthynes doth that I may say so with both eyes beholde the sole mercie of God For they haue stumbled at the stumbling stone By an excellent reason hee confirmeth the former sentence For nothing is more absurde then that they shoulde obtayne righteousnesse whiche goe about to ouerthrowe it Christ is giuen vnto vs for righteousnesse hee laboureth to depriue him of his office who so thrusteth vpon GOD the righteousnes of woorkes And hereby it appeareth so often as men rest vpon the confidence of woorkes vnder the vayne pretence of being zealous for righteousnes by furious folly they fight with GOD. Moreouer it is no harde matter to bee knowen howe they stumble at Christ who trust to the confidence of woorkes for except wee acknowledge our selues to bee sinners Howe iusticiaries stumble at Christ bare and voyde of righteousnes that is our owne wee obscure the dignitie of Christ whiche consisteth in this that hee might bee light health life resurrection righteousnesse and medicine to vs all And to what ende serue all these but that hee might lighten the blinde restore the damned quicken the dead reare them vp are brought to nothing washe them are full of filth cure and heale those are deadly diseased yea if we clayme vnto our selues any righteousnes wee doe in a sort striue with the power of Christ seeing his office is as well to beate downe all pride of fleshe as to ease and comfort those labour and are heauie laden And the testimonie is properly cited For there God denounceth that he will be an offence to the people of Iuda and Israel where at they shoulde stumble and fall Seeing Christe is the same God spake by the Prophet it is no maruaile though that bee nowe fulfilled in him And calling Christe a stone of offence Hee admonisheth that it is not strange if they profited not in the way of righteousnesse who stumbled at the offence by their owne peruerse stubbornes whē God had declared an easie way And it is to bee noted that this doth not properly and of it selfe agree vnto Christe but rather is accidentall by the malice of men as it followeth straightwayes 33 And euery one that beleeueth in him shal not be ashamed Hee adddeth this testimonie beeing taken other where to the consolation of the godly as if hee said where as Christe is called a stone of offence there is no cause that therefore wee shoulde bee afraide of him or in steede of truste conceiue trembling For hee is ordeined to the ruine of the faithlesse but to the life and resurrection of the godly Therefore as that Prophecie of stumbling and offence is fulfilled in the rebellious and faithlesse so there is another which is directed to the godly namely that he is a strong stone a precious and corner stone most firmely grounded vpon whom whosoeuer shall leaue he shall not fall And whereas hee hath put not to bee ashamed For not to make hast or precipitate that he had from the Greeke interpreter Assuredly the Lord there goeth about to confirme the hope of his And when the Lorde biddeth vs hope well thereby it followeth that we cannot be ashamed 1. Pet. 2. See the place of Peter not much vnlike vnto this CHAP. 10. 1 BRethren my heartes desire and prayer vnto God for Israel is that they might be saued 2 For I beare them recorde that they haue the zeale of God but not according to knowledge 3 For they being ignorant of the righteousnesse of God and going aboute to establishe their owne righteousnesse haue not submitted themselues to the righteousnesse of God 4 For Christe is the ende of the lawe for righteousnesse vnto euery one that beleeueth HEreby we may see with how great carefulnesse the man of God doth occurre or meete with offences For yet that hee mighte temper whatsoeuer was bitter or sharpe in opening the reiection of the Iewes hee testifieth as before his good will towardes them and doth confirme the same by the effect namely that hee had a care of their saluation before the Lorde For this affection springeth from pure charitie Although perhaps for some other cause also hee was forced to testifie his loue towardes the nation whereof hee came for his doctrine had neuer beene receiued of the Iewes if they had thought him to be their sworne enemie and also his falling from the lawe had been suspected of the gentiles because they had thought that for the hatred of men he was an Apostata from the lawe as wee haue touched in the former Chapter 2 For I beare them recorde This apperteineth to procure credite to his loue for there was iust cause why he should rather haue compassiō on thē then hate them seeing that he saw they fell onely of ignorance not through wickednes of mind yea when hee saw that for no other cause then for some affection of God they were moued to persecute the kingdom of Christ But heereby let vs learne It is dangerous to follow our good intentions whether our good intētions do carry vs if we obey them Commonly this is thought to bee a good and very fit excuse when hee that is reproued
onely as the Sorbonites which take this worde for the inferiour parte of the soule but of the minde which is the most excellent parte of vs and whereunto the Philosophers ascribe the principalitie For they cal it Hegemonicon that is the prince or principall spirite and reason is faigned to be a very wise Queene Howebeit Paule doth throwe her out of her throne and so bringeth her to nothing whiles hee teacheth that wee must bee renewed in minde For howsoeuer we flatter our selues yet that sentence of Christ is true that man muste bee borne againe which will enter into the kingdome of God Seeing both in minde and heart we are altogether voide of the righteousnesse of God That yee might proue what is the will of God Heere thou hast the end wherefore wee ought to put on a newe minde namely that both our owne and all other mens counsailes and desires beeing reiected wee might intende vpon the onely will of God the knowledge whereof is true wisedome And if the renouation of the mynde be necessary vnto this that wee might proue what is the will of God Heereby it appeareth howe contrary it is vnto God The Epithetons are added doe serue vnto the commendation thereof that wee might striue thereunto with greater alacritie And surely to bring our peruersitie into an order it is necessary that the true praise of righteousnesse and perfection bee ascribed vnto the will of God The worlde persuadeth it selfe that those workes it hath done are good Paule hee cryeth out on the contrary that wee must examine by the commaundementes of God what is right and good The worlde delighteth it selfe and taketh great pleasure in his owne inuentions but Paul affirmeth that nothing pleaseth God saue that whiche hee commaundeth The worlde that it might finde perfection slydeth from the worde of God vnto newe inuentions Paule putting perfection in the will of God sheweth howe they are deluded with a false imagination if any passe that marke 3 For I say by the grace which is giuen vnto mee to euery one of you let no man stande high in his owne conceipte aboue that which is meete for him but let him bee wise vnto sobrietie as God hath giuen to euery man the measure of faith 3 For I say by the grace If thou doest thinke that the particle causall is not superfluous then this sentence shall agree well with the former For seeing nowe hee woulde haue our whole studie consist in seeking for the will of God the next thing was to drawe vs from vaine curiositie Yet seeing the particle causall is often superfluous with Paule thou mayest take it for a simple affirmation for so also the sense will stande very well But before hee commaunde hee saith hee hath authoritie giuen him to the ende they might hearken vnto him no lesse then vnto the voyce of God himselfe for his woordes are as muche in value as if hee saide I speake not of my selfe but beeing an imbassadour of GOD I bryng vnto you the commaundenientes hee hath inioyned mee Grace puc for Apostleship By grace as before hee meaneth his Apostleshyp whereby hee commendeth the goodnesse of GOD therein and withall insinuateth that hee did not temerously intrude himselfe but that he was chosen by the calling of God So then hee getting vnto himselfe authoritie by this preface doth binde the Romanes with a necessitie of obeyng vnlesse they woulde contemne GOD in the person of his minister Then followeth the precept whereby hee both draweth vs from the searching of those thinges whiche doe nothing but trouble mens mindes for they doe not edifie and also forbiddeth least any shoulde take more vppon him then his capacitie and calling will beare And withall admonisheth that wee onely thinke and meditate those thinges which may make vs sober and modest For so I had rather vnderstande it then accordyng to that Erasmus doth translate it that no man thinke proudly of himselfe Both because this sense is somewhat further fetcht and that other agreeth better to the text This sentence Besides that is meete for him to vnderstand Declareth what hee meant by the former woorde Huperphronein that is to bee insolent or thinke aboue measure of himselfe namely that we exceede the measure of wisedome or being wise if we busie our selues about those things of the which it is not meete wee shoulde be carefull To be wise vnto sobrietie is to be giuen vnto those studies wherby thou perceiuest thou mayest learne and be taught modestie As God hath giuen euery man Vnicuique vt diuisit deus Here is the figure called Anastrophe or inuersion of words for as to euery man God hath giuen And here veryly is the maner of that sober wisedome hee spake of expressed For seeing there is a diuerse distrybution of graces then euery man proposeth vnto himselfe the best meane or measure of wisedome or beeing wise What it is to be wise vnto sobrietie when hee keepeth himselfe within the compasse of that grace or gift of faith which is giuen vnto him So then there is a superfluous seeking of wisedome not onely in superfluous things things vnprofitable to bee knowne but also in those the knowledge whereof otherwise is profitable when wee respect not what is giuen vnto vs but temerously and boldly exceede the measure of our vnderstāding which importunitie God will not suffer vnreuenged For wee may see oftentimes with what trifles they are carryed about who through foolish ambition lift vp themselues beyonde those boundes are set for them The substance is this is a part of our reasonable sacrifice when euery one by a gentle and tractable spirite doeth yeelde himselfe to be ruled ordered of God Finally whē he opposeth faith against humane iudgement hee restraineth vs from our owne likinges and withall purposely addeth the measure that the faithfull should also humbly keepe themselues within the compasse of theyr defect 4 For as in one bodie we haue many members and all members haue not the same office 5 So wee beeing many are one bodie in Christ the members one of another 6 Seeing that wee haue diuers giftes according to the grace giuen vnto vs whether prophesie according to the proportion of faith 7 Or ministration in his ministerie or hee which teacheth in doctrine 8 Or hee which exhorteth in exhortation or hee which giueth in simplicitie or hee that ruleth in diligence or hee that hath mercy in cheerefulnesse 4 For as in one bodie Now hee confirmeth that same which hee said before of limiting the wisdome of euery one according to the measure of faith by the calling of al the faithful For we are called of this condition that we should as it were grow vp into one body seeing Christe hath ordeined that societie and connection amongest all the faithfull whiche is amongest the members of a mans body and because men coulde not come into such an vnitie by themselues he is made the bonde of that coniunction Seeing then that