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
floorish in our heartes that it might alway shine in the mist of afflictions For as the cloudes although they darken the cleare sight of the sonne yet doe not altogether depriue vs of his shine euen so God in aduersities sendeth through cloudes the beames of his grace least anie tentation should ouerwhelme vs with dispaire yea our faith being supported by the promises of God as by winges ought through all impedimentes which are in the way to pearce vp into the heauens Indeede it is true that aduersities are tokens of Gods wrath if they be esteemed by themselues but when pardon and reconciliation is gone before we are to be resolued that although God doeth chasten yet he wil neuer forget his mercy Verily he admonisheth what wee haue deserued but withall he testifieth that he hath a care of our saluation whiles he prouoketh vs vnto repentaunce And he calleth it the loue of Christ Because the father in a manner doeth open his bowelles vnto vs in him Seeing then the loue of God is not to bee sought for out of Christ woorthily doeth Paule call vs hither that in the beames of the grace of Christ our faith might beholde the cleere countenaunce of the Father The summe is that this faith ought not to bee shaken with anie aduersitie for God beeing gracious vnto vs nothing is against vs. Whereas some take the loue of Christ passiuely for that loue wherewith hee is loued of vs as though Paule armed vs vnto inuincible fortitude this imagination is easily refuted by the whole course of Paules speeche and straight way also Paule will remooue all doubt heerein by defining this loue more clearely Tribulation or anguishe or persecution The Pronowne masculine which he put downe of late conteineth a secrete Emphasis or force For when hee might haue saide in the newter gender what shall separate vs hee chose rather to attribute the person vnto the dombe creatures that hee might commit into the fight with vs so many champions as there bee kinds of temptations which assault our fayth How tribulation anguish and persecution differ Furthermore these three differ amongest themselues thus that tribulation comprehendeth euery kinde of griefe and discommoditie but anguish is an inward passion namely whiles extremities driue vs vnto our wits ende Such was the angush of Abraham Lot whiles the one was constrained to offer his wife the other his daughters because they beeing hard bestead and wrapped in on euery side coulde not tell what to doe Persecution properly noteth tyrannicall violence whereby the sonnes of God are vnworthily vexed of the wicked And although Paul denieth the sonnes to be destressed or to bee brought into narrow straites yet hee is not contrary to himself 2. Cor. 4. ◠because he doth not simply make them free from paynefull care but he vnderstandeth they are deliuered as also the examples of Abraham and Lot declare 36 As it is written Psal 44 2◠This testimonie bringeth great weight vnto the cause For he insinuateth howe wee ought to bee so farre off from falling away through the feare of death that this is almost fatall to the seruauntes of God to haue death as it were alway present before their eyes It is probable or like that the miserable oppression of the people vnder the tyrannie of Antiochus is described in that Psalme because it is precisely expressed that they raged against the worshippers of God so cruelly for no other cause then for the hatred of true godlinesse There is also added a notable protestation that yet they fell not away from the couenaunt of God which thing I suppose was chiefly noted of Paule neither doth it let that the Saintes there complayne of calamitie which then pressed them otherwise then it was wont For seeing they first hauing testified their innocencie then shewe how they were oppressed with so many euils an argument is conueniently taken thence namely that it is no newe thing if the Lorde permit the godly without deserte to bee cruelly intreated of the wicked And it is out of question that the same commeth not to passe but for their profite seeing the scripture teacheth that it is farre from the righteousnes of God Gen. 18.23 to destroy the iust with the vniust but rather it is meete to requite affliction to those doe afflict and deliueraunce to those are afflicted 2. Thes 1.6 7 Secondly they affirme that they suffer for the Lorde and Christ denounceth them blessed that suffer for righteousnes sake Mat. 5.10 And whereas they say they die dayly thereby they signifie that death doth so hang ouer their heades that such a life differeth nothing in a maner from death 37 We ouercome by him That is Wee wrestle forth alway and escape I haue reteyned the word which Paul vseth superuincing thogh it be not so cōmon with the latins For sometimes it happeneth that the faythfull seeme to be ouercome and to lie forlorne the Lorde doth not onely so exercise them but also so humble them Yet this ishue is alway giuen that they obteyne the victorie Neuertheles to the ende they might consider whence this inuincible strength is he repeateth that agayne which he sayde before For he doth not onely teach that God because he loueth vs therefore putteth his hande vnder vs to stay vs but also he confirmeth that same sentence of the loue of Christ And this one woorde doeth sufficiently declare that the Apostle speaketh not of the feruencie of that loue wherewith wee loue God but of the fatherly loue of God and Christ towardes vs the perswasion wherof being throughly printed in our heartes it wil alway drawe vs from the gates of hell into the light of life will be of sufficient strength to support vs. 38 For I am perswaded that neyther death nor life nor angell nor principalitie nor powers nor thinges present nor things to come 39 Nor heigth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus That he might the rather confirme vs in those things whiche are felt nowe hee bursteth also into hyperbolicall or excessiue speeches Whatsoeuer quoth hee is in life or death which may seeme to be able to seperate vs from God shall prevaile nothing Yea the Angels themselues if they go about to ouerthrowe this foundation shall not hurt vs. Neither doth it withstande that angels are ministring spirites Heb. 1.4 ordeyned for the health of the electe For Paul here reasoneth from that which is impossible as he doeth also to the Galathians Where in wee may obserue howe all thinges ought to be vile vnto vs Gal. 1.4 in respect of the glorie of God seeing it is lawfull for the maintenaunce of his trueth not to care yea euen for the angels By the names of principalities and powers angels are also signified being so called because they are the special instruments of Gods power Why angels are called principalities and
he hath remoued all doubt And then the third clause not of workes but of the caller Nowe then let vs apply our mindes more neerely vnto this text If the purpose of God according to election be thereby established that before the brethren were borne had done either good or euill the one is reiected the other is chosen then if any would go about to attribute to their works the cause of differeÌ„ce the purpose of God shold so be ouerthroweÌ„ Now whereas he addeth Our election is grounded onely vpon the goodnes of god not of workes but of the caller Hee signifieth not of the behalfe of workes but of calling only For he goeth about to exclude all consideration of works Wherfore we haue all the stablenes of our election concluded in the onely purpose of God merites are worth nothing here which serue for nothing but vnto death no dignitie is regarded for ther is none but the onely goodnes of God raigneth And therefore the doctrine is false contrary to the word of God namely that God doth chose or reiect as hee foreseeth euery man worthie or vnworthie of his grace 12 The elder shall serue the younger Beholde how the Lord putteth a difference betweene the sonnes of Isaac yet beeing in their mothers wombe When the Lord called Iacob to that birthright was due by the order of nature to Esau therby he gaue a type of another matter For this is the answere of the heauenly oracle wherby it followeth that his pleasure was to shewe vnto the younger speciall fauour which he denied vnto the elder And although this did appertein vnto the law of birth right yet therin as in the type of a greater matter was the will of God declared And that may easily be seen if we doe consider how litle according to the flesh the birthright profited Iacob For therefore hee was both in great danger also for the auoiding of that danger he was forced to flee from his house countrie and was vncourteously intreated in exilement and when he returned trembling doubtful of life he prostrateth himfelfe at the feete of his brother humbly he beseecheth him to forgiue him his offence doth not liue but by his pardon Where is his Lordship ouer his brother of whom he is constrained by prayer to aske life Therefore there was some greater matter then the birthright which the Lord promised by his oracle 13 As it is written Yet he confirmeth by a surer testimonie how greatly that oracle giuen to Rebecca did auaile to the presente cause namely that by the Lordship of Iacob bondage of Esau the spirituall condition of theÌ„ both was testified Secondarily that Iacob obteined this grace by the goodnes of God and no merit of his Therefore this testimonie of the Prophet declareth why the Lord gaue vnto Iacob the birthright And it is takeÌ„ out of Malachie where the Lord vpbraiding the vnthankfulnes of the Iewes first maketh mention of his goodnes towards theÌ„ Malac. 1. I haue loued you quoth he and he addeth whence the beginning of loue proceeded was not Esau the brother of Iacob As though hee said what prerogatiue had he why I should preferre him before his brother none at all For there was an equall right sauing that by the law of nature this which was the younger ought to haue been subiect to him that was the elder yet haue I chosen hym refused this being moued thereunto by my mercy only and by no dignitie of workes And now I had adopted you to be my people that I might still prosecute the same loue towardes the seede of Iacob but I haue reiected the Edomites the progenie of Esau Therefore ye are so much the worse whom the remembrance of so great fauour cannot prouoke to the worship of my maiestie And although the earthly blessings are there also mentioned which god bestowed vpon the Israelites yet we must not otherwise take theÌ„ then pledges of his beneuolence For where the wrath of God is there foloweth death but where his loue is there followeth life 14 What shall we say then is there any vnrighteousnesse with God God forbid 15 For hee saith to Moses I will haue mercy on whom I will haue mercy and will shew compassion on whome I will shewe compassion 16 So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy 17 For the scripture saith to Pharaoh For this same purpose haue I stirred thee vp that I might shewe my power in thee and that my name might be declared throughout all the earth 18 Therefore he hath mercy on whom he will whome he will hee hardeneth 14 What shall wee say then Fleshe cannot heare that wisedome of God but straightwayes it is troubled with tumultuous questions and in a sort striueth to bring God to a count Therefore wee see the Apostle so often as hee handeleth any high mysterie answereth many inconueniences wherewithall hee knewe the mindes of men otherwise to bee occupied And chiefly when men heare that of predestination whiche the scripture deliuereth they are tangled with many trifles For the predestination of God is truly a Labyrinth whence the wit of man can no way vnwinde it selfe but such is the importunate curiositte of man that the more dangerous the inquisitioÌ„ of any thing is the more boldly he rusheth thither so when talke is of predestination because he caÌ„not bridle himself Predestination is not therefore vtterly to be neglected because it is a hard daÌ„gerous question by his rashnes hee doth straightwaies as it were drowne himself in the depth of the sea What remedie then haue the godly should they flee all remembrance of predestinatioÌ„ no not so For seeing the holy ghost hath taught nothing but that which is necessary for vs to know assuredly the knowledge thereof shal be profitable if it keep it self within the word of God Let this theÌ„ be a sure obseruatioÌ„ with vs that we seek to know nothing of it but that the scripture teacheth where the Lord shutteth his holy mouth let vs also stop the way to our mindes of going further But because wee are men into whose mindes those foolish questions doe naturally come let vs heare of Paul how we may meet with theÌ„ Is there any vnrighteousnes with god This is a moÌ„strous furie of mans wit that rather it chargeth god of vnrighteousnes theÌ„ it wil reproue itselfe of câ—citie neither wold paul fetch things far of wherw t he might trouble the readers but at it were hee taketh away that wicked doubt which straitwayes creepeth in vpon many so soone as they heare that God doth determine of euery one according to his pleasure Furthermore this is that kind of vnrighteousnesse which flesh imagineth that one being neglected God doth respect another That Paul might loose this knot he deuideth the whole cause into two members in the former whereof he intreateth of the elect in the
ought to succour the want of our brethren namely because for the vnitie of the bodie there is a common and mutuall consideration I haue not translated the pronoune tina because it often aboundeth with the grecians and it seemeth to diminishe the emphasey of this place Whereas wee haue turned to minister in Greeke is the participle ministring but that seemed more fitte to expresse the minde of Paul For hee excuseth that through iust occasion he was stayed that hee coulde not straightwayes with haste come vnto Rome 27 And their debters they are Euery man doth see that that which is here sayde of debt is not said so much for the cause of the Corinthians as of the Romanes For the Corinthians or Macedonians were no more indebted vnto the Iewes then the Romanes And he addeth the cause of this bonde namely that they had receiued the Gospell from them hee taketh an argument from the comparison of the lesse with the greater which he also vseth in another place Namely 1. Cor. 9.11 that that recompence ought not to be though vniust or grieuous vnto them who for spirituall thinges giue carnall which by many degrees are more base And this sheweth the dignitie of the Gospel that it doeth not onely denounce them bonde to the ministers thereof but also to all that nation from whom their ministers came And note the verbe Leitourgesai for to minister which signifieth to doe his office in the common wealth and to vndertake the burden of his calling sometime also it is vsed in respect of sacred thinges And I doubt not but Paule signifieth that it is a kinde of sacrifice when the faythfull giue of their owne to relieue the pouertie of their brethren For so they doe that duetie of charitie which they ought to doe and also they offer vnto God a sacrifice of a sweete sauour but properly in this place he did respect that mutuall right of compensation 28 When I shall haue sealed this fruite vnto them A dislike it not that some doe thinke heere is an allusion vnto the maner of the olde fathers who were wont to shutte vp with rings or signets those thinges they woulde haue safe In this sort Paul commendeth his fayth and integritie as though hee sayde he were a syncere keeper of the money committed to him no otherwise then if it were sealed vnto him By the name of fruite he seemeth to vnderstande the increase which he sayde of late to come vnto the Iewes by the sowing of the Gospel Like as the fielde doth nourish his dresser by bearing of fruite 29 And I knowe that when I shall come These wordes may be vnderstood two wayes 1. The first sence is that hee should finde at Rome a plentifull fruite of the Gospell for this is the blessing of the Gospel when it fructifieth by good woorkes For whereas some restraine them vnto almes I doe not like it 2 Or to the ende hee might make his comming vnto them more worthie to be wished for he sayth that hee hopeth it shoulde not be vnprofitable because it shoulde bring great increase vnto the Gospel which he calleth the fulnes of blessing for a ful blessing whereby he signifieth prosperous successe and increase And this blessing depended partly on his administration partly an their fayth so then he promiseth that his comming vnto them should not be in vayne vpon whom he should not loose the grace giuen to him but shoulde bestowe it well through that alacritie of minde was in them to receiue the Gospell The first expositiō is more receiued and also doth like me better namely that hee hoped to finde that he chiefly wished that is the Gospel to flourishe with them and to proceede by notable successes because they would excell in sanctitie and all kinde of vertues For he sheweth the cause of his desire namely that he hoped for some singuler ioy by the sight of them whom hee should see to flourishe with spirituall riches of the Gospell 30 And I beseech you brethren by our Lord Iesus Christ and by the loue of the spirite that ye striue together with me in your prayers to God for me 31 That I may bee deliuered from the vnbelieuers in Iudea and that my ministerie which I vndertake towardes Hierusalem may be acceptable to the saintes 32 That with ioy I may come vnto you by the will of God together with you may be comforted And the God of peace be with you all Amen 30 And I beseech you brethrrn By many places it is sufficiently knowen howe greatly Paul was hated in his owne nation for false slanders as though he taught a falling away from Moses He knewe howe much reproches coulde doe to oppresse the innocent and specially with those are caried with a rashe zeale Hereunto also came the testification of the spirite whereof he maketh mention in the Actes Act. 20.23 Whereby he was oftentimes forewarned that bondes and afflictions were at hand for him at Hierusalem Therefore the more danger hee sawe the more he was moued Hence came it he was so carefull to commende his health vnto the Churches neither let vs maruell that he was so carefull ouer his life wherein hee knewe so great danger of the Church to be handled Therefore the vehemencie is in this obtestation beareth witnesse howe greatly the godly minde was troubled whiles vnto the name of the Lorde he addeth the loue of the spirite whereby the Saintes ought to imbrace one another but yet in so great feare hee ceaseth not to goe on neyther doth hee so feare danger but he was readie to die willingly Howebeit hee armeth him selfe with the remedies giuen vnto him of God For he calleth for the helpe of the Church that being holpen by their prayers hee might thereby feele some comfort according to the promise of the Lorde Where two or three shall be gathered together in my name Mat. 18.20 Mat. 18.9 there am I in the middest of them and of whatsoeuer thing they shall consent in earth they shall obtayne it in heauen And least any shoulde thinke this were a remisse or light commendation he beseecheth them by Christ and the loue of the spirite And that is called the loue of the spirite What is the loue of the spirite Prayers is the only hauen of refuge for the seruants of God in distresse wherein Christ doth ioyne vs together because it is not of fleshe nor of the worlde but of the spirite which is the bonde of our vnitie Seeing then it is so great a benefit of God to bee holpen by the prayers of the faythfull that euen Paul himselfe an elect vessell of God thought it was not to bee neglected of him what intollerable bthernesse shall it be if wee wretches and men of no price doe contemne it Howebeit out of such places to take occasion to maynetayne intercessions vnto dead Saints is a token of too much impudencie That ye might striue with me Erasmus hath translated
very well for he saith he was declared in power or mightily because there appeared in him such power as was proper vnto God and prooued him most certainly to be God This power appeared in his resurrection as in another place the same Paule after he hath acknowledged ◠Cor. 13.4 that the infirmitie of the fleshe appeared in his death commendeth the vertue of the spirite in his resurrection Yet this glory is not knowen to vs vntill the same spirite seale it in our heartes And that Paule together with that wonderful power of the spirite which Christ shewed foorth in rising from the dead doth also vnderstand that testimony which euery faithfull man feeleth in his heart may be seene by this that he doth expresse sanctification by name as if he should say the spirit as it sanctifieth doth establish and ratifie that experiment of his power which it once declared For the Scripture vseth oftē to adorne the spirit of God with such titles as may serue for the present purpose So it is called of the Lord the spirite of trueth of that effect Ioh. 14.17 whereof he spake in that place Moreouer a celestiall power is saide to haue appeared in the resurrection of Christ because he rose agayne by his owne strength as he testified manye times saying destroy this temple and in three dayes I will rayse it vp againe Ioh. 2.9 Ioh. 10.18 No man taketh my life from me For he conquered death to whom he gaue place according to the infirmitie of the flesh not by externall helpe gotten by intreaty but by the heauenly operation of his owne spirite 5 By whom wee haue receiued c. Hauing ended the description of the Gospel which for the commendation of his office he inserted nowe he commeth to speake of his calling for it stoode him greatly vpon to make the same approued with the Romaines Paule not called to be an Apostle for his worthinesse Whereas he nameth grace and Apostleship one from the other it is an Hyppallage for free Apostleship or grace of Apostleship whereby he signifieth that it was wholly thorow the bountifulnesse of God and not of his worthinesse that he was called vnto so high an office For although in the sight of the world it hath nothing besides perils labours hatred and infamy yet with God and his Saintes it is of singuler and great dignity Or if you had rather say thus I haue receiued fauour that I should be an Apostle it is all one Where it is sayd In his name c. Ambrose expoundeth it that in the steede of Christ he was appoynted vnto the Gospel according to that saying we are Embassadours for Christ 2. Cor. 5.20 Yet me thinke their opinion is more sound which take name for knowledge because the Gospell is preached to this end 1. Iohn 3.23 that we might beleeue in the name of the sonne of God And Paule himselfe is called a chosen vessel to beare the name of Christ amongest the Gentiles Acts 9 13. In his name therfore is as much as if he should say that I might make knowne what Christ is Into the obedience of faith c. That is to say wee haue receyued commaundement to beare the Gospell vnto all nations whereunto they may become obedient by faith From the end of his calling he aduertiseth the Romaynes agayne of his office as if he should say it is my part to execute that which is geuen me in charge that is to preach the worde and it is your partes to obey the worde with all obedience They are contumelious against God and iniurious to themselues that reiect the Gospel vnlesse you will make that calling frustrate which the Lorde hath geuen vnto me Whereby we may gather that they doe stubbornly gainstand the power of God and peruert his ordinance who vnreuerently and disdaynfully refuse the preaching of the Gospel whose ende is to bring vs into the obedience of God Here also the nature of faith is to bee obserued which is therfore adorned with the tytle of obedience because the Lorde doth call vs by the Gospel and we aunsweare to his calling by fayth As on the contrary infidelity is the cause of all disobedience against God I choose rather to translate it into the obedience of faith then to obey faith because this latter cannot be sayde but improperly and figuratiuely albeyt it is once read in the Acts. For properly it is faith Acts 6.7 whereby we obey the Gospel Amongest all the Gentiles amongest whom c. It was not ynough that he was appoynted an Apostle except his ministery should haue respect vnto the making of Disciples Therefore he addeth that his Apostleship did extend vnto all the Gentiles Though all the Apostles were sent to preach the Gospel to the Gentiles yet Paule specially Straight wayes after he calleth himselfe more playnely the Apostle of the Romaines whilest he sayeth the Romaines were comprehended in the number of the Gentiles to whom he was giuen to be a minister Moreouer the Apostles haue this commaundement common vnto them that they should preache the Gospel in all the worlde neyther were they appoynted ouer certayne Churches as Pastours and Bishops are And Paule besides the generall charge of his function Apostolical by a special ordinance was appoynted a minister to preache the Gospel amongest the Gentiles Acts 16.6 Neyther hindereth that any whit that he was forbidden to goe through Macedonia and preach the word in Mysia which was done not that certayne boūds should be limitted vnto him but that for the present time he was to hasten other where for the haruest was not yet ripe there 6 Called of Iesus Christ Hee geueth a reason which is somewhat neerer scilicet because the Lorde had already shewed in them an experiment wherby he declared that he called thē to the fellowship of the Gospel Whereupon it followed if they would haue their calling to stand they ought not to reiect the ministery of Paule who was chosen by the same election of the Lorde Therefore I vnderstand this short sentence called of Iesus Christ by the way of a declaration as though this worde namely or to say came betweene For he signifieth that they are partakers of Christ by calling Whom God hath chosen in Christ those hee hath committed to his tuition For they which shal be the heires of eternal life are both chosen of the heauenly father in Christ also being elected are committed to his custody tuition as of a shepheard To all you which are at Rome By an excellent order hee sheweth what is prayse worthy in vs. First that the Lorde of his bountifulnesse hath receiued vs into fauour and loue Secondly What is commendable in vs and when the same commendation taketh place in vs. that he hath called vs. Thirdly that he hath called vs vnto holinesse which commendation then taketh place if we become answerable to our calling Here ariseth vnto
Abraham The thinges are aboute vs are all aduersaunte to the promises of God Hee promiseth immortalitie and we are clothed with mortality and corruption He pronounceth that he accounteth vs for iust wee are couered with sinnes Hee testifieth that he is mercifull and beneuolent to vs his externall iudgementes threaten his wrath What shall we doe then With closed eyes we must passe ouer our selues and all that is ours that nothing hinder or let vs wherefore we shoulde not beleeue that God is true But he was strong This is opposed agaynst that sentence went before where it was sayd he was not weake in faith as if he shoulde haue saide through constancie and firmenesse of faith hee ouercame incredulity For none shall goe a Conquerour out of this field but he which shall borrow weapons and strength out of the word of God Wheras he addeth No greater honour to God then to subscribe his truth that he gaue glory to God therin we are to note there cā no greater honour be giuē vnto God thē whiles by faith wee subscribe his truth as agayne there is no greater contumely can be done against him then whiles the grace he offereth is refused or authoritie is taken from his worde Wherfore this is the chiefest poynt of his worship obediently to imbrace his promises true religion beginneth at faith 21 He which had promised was also able to performe Because all men acknowledge the power of God Paule seemeth to say no excellent thing of the faith of Abraham but experience teacheth there is nothinge more rare or difficulte then to giue the honour which is due to the power of God For there is no lette or hinderaunce so small or light whereby fleshe and blood imagineth not that the hand of GOD may be driuen from his worke Here vppon it commeth that in the least temptations whatsoeuer the promises of GOD slide from vs. Out of controuersie no man denyeth GOD can doe all yet as sone as any thinge is obiected which maye hinder the course of Gods promises wee throwe downe the power of God from his state Wherefore to the end it mighte obteine his righte and honoure amongst vs when we happen vpon some comparison we must needes determine thus that the power of God is no lesse sufficent to ouercome all impedimentes or hindrances then the shine of the Sunne is of force to disperse the cloudes We are wont to excuse that wee derogate nothinge from the power of God as often as we doubte of his promises namely By comparison is meant the appliyng or letting of the power of God against all his impediments because this imagination to wit that God hath promised more in his worde then hee is able to performe which were open peruersitie blasphemie against god is not the cause of doubting but that same defect which we feele in our selues But we doe not sufficiently aduaunce the power of God vnlesse we thinke the same to be greater then our weakenesse Faith therefore ought not to consider our owne imbecilitie miserie and defect but wholy to intend vpon the only power of God For if righteousnes should depend vpon our worthinsse it woulde neuer scale vnto the consideration of the power of God And this is the examination of incredulitie of the which he spake lately when wee measure the power of the Lorde by our own foote Neither doth faith so imagine God to bee able to doe whatsoeuer he will that in the mean while it leaueth him sitting idlely but rather doth place his power in continuall action And specially it applieth the same power vnto the effect of his woorde that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth I maruaile why the relatiue masculine did please Erasmus for although the sense be not thereby altered yet had I rather come neere vnto the Greeke wordes of Paule I knowe the verbe is passiue but the asperitie was to bee mollified by a little digression 22 Therefore was it imputed Heere nowe appeareth more cleerely why and howe faithe broughte righteousnesse to Abraham namely because hee leaning to the worde of God did not refuse the promised grace And this relation betweene faith and the worde is diligently to bee reteined Faith bringeth vs no more thē it hath receiued from the worde and committed to memorie For faith can bring vs no more then hee hath receiued from the worde Wherefore hee is not straightwayes righteous who being indued with a generall and confused knowledge graunteth God is true except hee rest in the promise of grace 23 Nowe it was not written for him onely that it was imputed to him for righteousnesse 24 But also for vs to whom it shall be imputed for righteousnesse which beleeue in him that raised vp Iesus our Lord from the dead 25 Who was deliuered to death for our sinnes and is risen againe for our iustification 23 Nowe it was not written Because a proofe taken from an example as wee haue admonished aboue is not alway firme least that shoulde come into question Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse which indifferently apperteineth vnto all In this place we are admonished of making our profite of examples in the scriptures The Heathen haue truely called an historie the mistres of life but as it commeth from them no man can safely profite in it the scripture only doeth by right challenge that preheminence For first it prescribeth generall rules whereunto we may bring euery historie for tryall that it may serue to our profite Secondly it clearely discerneth what deedes are to be followed and what are to be eschewed And as for doctrine wherein it is chiefly conuersant it hath that peculier to it selfe as namely it sheweth the prouidence of the Lord his iustice and goodnesse towards his and his iudgementes towards the reprobate That therefore which is said of Abraham Paule denieth it to haue been written for his cause onely For it is not a thing which perteineth to the speciall calling of some one and certaine person but the maner of obteining righteousnesse is described which is one and perpetuall amongest all and this description is made in him that is the father of all the faithful vpon whom the eyes of all ought to intende Wherefore if we will handle the sacred histories purely and godly How wee ought to be occupied in the scripture wee muste remember they are so to bee handeled that we may reape thence the fruite of sounde doctrine And partly they instruct vs to frame our liues partly to confirme our faith partly to stirre vp the feare of the Lord. For the framing of our liues the imitatiō of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his
are prouoked to murmure against God yea euen to curse GOD. But when as the inwarde meekenesse which be infused by the spirite of God and consolation which is suggested by the same spirite hath succeeded in the place of stubburnesse or frowardnesse tribulations are instrumentes to begette patience whiche tribulations can procure nothinge in the obstinate but indignation and murmuringe 4 Pacience triall Iacob 1.3 Iames seemeth in the like gradation to followe a diuerse course because he saith triall or probation bringeth fourth patience What trial signifieth with Paul But the diuerse acception of the worde beeing vnderstoode will reconcile both places For Paul taketh tryall or probation for experience which the faithfull take of the sure protection of God whiles they trusting to his helpe ouercome all extremities namely whiles through patient sufferaunce they abide firme for so they prooue what valewe the power of God is whiche hee hath promised shoulde bee alwaye present with his Iames vseth the same worde for tribulation it selfe according to the common vse of the Scripture What trial signifieth with Iames. because by them God proueth and examineth his seruauntes wherevpon they are often called temptations Therefor concerning this presēt place then haue we profitted accordingly in patiēce or suffring whē we accoūt the same to haue cōsisted vnto vs by the power of God and so we gather hope that the grace of God shall neuer hereafter fayle vs which hath alwaye succoured vs our in necessitie Wherefore hee addeth that hope ariseth of tryall or probation for wee were vnthankefull if when wee haue receiued the benefites of God with the remembraunce of them wee did not afterwarde confirme our hope 5 Hope maketh not ashamed That is to say it hath a most sure ishewe of health Whereby appeareth wee are exercised of the Lorde in aduersities to this ende that our saluation might bee promoted by these degrees Then can not miseries which after a sort are helpers to blessednesse make vs miserable And so is that prooued hee saide namely that the godly haue matter of glorying in the middest of afflictions Because the loue of God I do not referre this onely vnto the worde went last before but vnto the whole sentence therefore I say we are prouoked or quickened by tribulations vnto patience and patience is an experiment vnto vs of the helpe of God whereby wee are the rather incouraged vnto hope for howe so euer wee bee pressed and seeme such as shoulde straightwayes bee ouerthrowen yet wee cease not to feele the fauour of God towardes vs which is a most fruitfull consolation and farre more ample then if all thinges happened prosperously Gods fauour is the welspring of all goodnesse For as when God is angrie that is miserie it selfe which in shewe seemeth to bee felicitie so when he is pleased sure it is that euen calamities shall haue a prosperous and happie successe Seeing all thinges must serue the will of the creator who according to his fatherly fauour towardes vs as Paule will repeate againe in the eyght chapter tempereth al the exercises of aduersities to our saluation This knowledge of the loue of God towardes vs is put into our heartes by the spirite of God For the good thinges whiche God hath prepared for his worshippers are hidden both from the eares and eyes and mindes of men it is the spirite onely whiche can reueile them And this participle shedde abroade Hath great emphasis for it signifieth the loue of God towardes vs to be so plentifully reueiled that it might fill our heartes And being so shedde abroade through all partes it doeth not onely mitigate sorrowe in aduersitie but as a sweete sauce it maketh tribulations amiable Moreouer he sayth this spirite is giuen namely bestowed vpon vs by the free goodnesse of God and not rendered vnto vs for our merites As Augustine noteth very well Loue here betokeneth that loue wherewith God loueth vs and not that loue wherewith wee loue him who notwithstanding is deceiued in the exposition of the loue of God he sayth wee suffer aduersitie constantly and are confirmed in hope because wee being regenerate by the holy spirite doe loue God This is veryly a godly saying but it commeth not neere the minde of Paule For loue here is not taken actiuely but passiuely And sure it is nothing els is taught of Paule then this to bee the true fountaine of all loue that the faythfull bee perswaded they are loued of God neither are they lightly drenched with this perswation but therewith they haue their mindes altogether imbrued 6 For Christ when wee were yet weake according to the time died for the vngodly 7 Doubtlesse one will scarse die for a righteousnes man but yet for a good man it may be that one dare die 8 But God confirmeth his loue towardes vs seeing that while we were yet sinners Christ died for vs. 9 Much more then being nowe iustified by his blood we shal be saued from wrath through him 6 For Christ In translating I durst not take so muche vpon mee as to turne it according to the time wherein wee were weake which sence notwithstanding liked mee rather For here beginneth an argument from the greater to the lesse which hee prosecuteth afterwarde at large Albeit hee hath not framed the course of his speach so distinct but the disordered composition of the speach shall trouble the sence nothing If Christ quoth hee take pitie vpon the vngodly if he reconciled his enemies to his father if hee did this by the vertue of his death nowe muche more easely will hee saue them being iustified being restored to fauour hee will keepe them in the same chiefly seeing the efficacie of his life is nowe added vnto his death Some take the time of weaknesse for that time wherein Christe beganne firste to bee manifested to the worlde and they suppose those men who were vnder the erudition of the lawe to haue bene like vnto children But I referre it vnto euerie one of vs and saye it noteth the tyme What tyme is called the tyme of weaknes that goeth before euery mans reconciliation to God For as we are all borne the sonnes of wrathe so are we holden vnder that curse vntill we be made partakers of Christ And he calleth those infirme or weake which haue nothinge in them but it is corrupted For he termeth the same straightwayes after vngodly Neither is it any newe thing that this word infirmitie should be so taken So he calleth the priuie parts of the bodie 1. Cor. 12.22 2. Cor. 10.10 feeble And the presence of the bodie which hath no maiestie weake And this signification a litle after doeth often occurre Therefore when we were feeble that is neither worthie nor mete that God should respect vs at that tyme Christ died for the wicked because faith is the beginninge of pietie from the which they were all estraunged for whome he died which also taketh place in the old
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
mourninges and sighes we should ascend to our redemption For wee know not what to pray Aboue he spake of the testimonie of the spirite wherby we know God to be our father wherunto we trusting dare call vpon God as father nowe repeating agayne this second member of inuocation he saith we are taught of the same spirite howe he is to be called vpon and what is to be asked of him by prayers And very aptly hee hath annexed prayers to the carefull or heauie desires of the faithfull because God doeth not therefore afflict his with myseries that they shoulde inwardly deuour vp a hidden or secrete sorowe Wherfore the godly are afflicted but that by prayer they should exonerate and ease themselues and so exercise their faith And albeit I knowe there are diuers interpretations brought vpon this place yet the meaning of Paule seemeth vnto me to be simply thus that we are blinde in praying vnto God because although we feele our euils yet our mindes are more intricated and confounded then that they can rightly elect what is conuenient or expedient If any man except Obiection that there is a rule prescribed vnto vs in the word of God I answeare our affections neuerthelesse abide oppressed with darknes Answeare vntil the spirit direct them by his light But the spirite it selfe maketh request for vs. Although indeed or by the euent it appeareth not as yet that our prayers are hard of God neuerthelesse Paule gathereth that euen in the very studie of praying the presence of Gods grace already shyneth because no man of himselfe can conceiue holy and godly prayers Indeede the faithlesse babble prayers but with meere mocking of God because there is nothing in them either sincere or serious or rightly composed Wherefore the manner of praying wel must needes be caught of the spirite he therfore calleth those sighes vneuarrable wherinto we burst through the vehement motion of the spirite because they farre exceede the capacity of our wit And the spirit of God is saide to make intercession for vs not that indeed humbly kneeling it doth abase it selfe to pray or mourne How the spirits is said to make intercession for vs. but because it stirreth vp those prayers in our hearts wherewithall it is meete wee shoulde bee touched Secondly it doth so moue our hearts that with their feruencie they pearce vnto the very heauen And Paul spake so to the ende hee might more significantly attribute al that vnto the grace of the spirit Indeede we are bidden knocke but no man can of himselfe premeditate one sillable vnles by the secrete instinct of his spirite God knocke vpon vs and so open our hearts vnto him 27 But he that searcheth the heartes knoweth the cogitations This is a notable reason to confirme our faith or confidence that wee are hearde of God whiles wee praye by his spirite For hee knoweth familiarly our desires as the cogitations of his spirite And heere the proprietie of the woorde knowe is to be noted for it signifieth that God doth not consider those motions of the spirit as new and insolent or reiect them as absurde but acknowledge them and also graciously receiue them as knowen to him approued of him Therfore as Paule testified of late that God doth then helpe vs whiles hee doeth as it were bring vs into his owne bosome so now he addeth another consolation namely that our prayers whereof he is the moderatour are not in vayne The reason also is added straightwaies because in so doing he conformeth vs to his wil. Whereby it falleth out that that cannot be in vaine which is agreeing to his wil whereby althinges are gouerned Here also wee may learne that consent with the will of God is the chiefest thing in prayer which consent our owne desires holde not fast tied vnto them Wherefore if we would haue our prayers acceptable vnto God let vs beseeche him to moderate them according to his will 28 Also we know that al things work together for the best vnto them that loue God namely to them who are called Saints according to his purpose 29 For those which he knew before he also predestinate to be made like to the image of his sonne that he might bee the first borne amongst many brethren 30 And whom he hath predestinate them also he called and whom he called them also he iustified and whom hee iustified them also he glorified 28 Also we know Out of the premisses he now concludeth that the miseries of this life are so farre from hindering our saluation that rather they further it Neither letteth it that he hath put the particle illatiue seeing it is no noualtie with him so to confound aduerbs although this conclusion doeth also conteyne a Preoccupation For here the sence of flesh exclaimeth that it appeareth not God doth heare our prayers seeing our afflictions proceed alway in the same course Therfore the Apostle preuenteth that saying although God doth not by and by helpe his yet he doeth not forsake them because by a wonderfull skill hee turneth those things to their saluation which seemed discommodities If any had rather read this sentence by it selfe as though Paule went about by a new argument to proue that aduersities which further our saluation are not heauily and grieuously to be borne I doe not gainstande it In the meane while the counsell of Paule is not bscure although the elect and reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth procure their saluation And wee are to remember that Paule speaketh not but of aduersities as though he sayd whatsoeuer things happen to the godly Aduersities by the prouidence of God are made commodious to the faithfulâ— they are so tempered from aboue that that which the world thinketh to be hurtfull the issue declareth it to be profitable For albeit that is true Augustine sayeth euen sinnes through the direction of Gods prouidence are so farre from hurting the Saintes that they serue rather to their health yet it apperteyneth not vnto this place where he intreateth of the crosse And note that he hath comprehended the summe of pietie vnder the loue of God as indeede the whole studie of righteousnes dependeth thereon To those who are called according to his purpose This parcell seemeth to be added by the way of correction least any should thinke that the faithfull because they loue God doe obteyne by their desert that they receiue such fruite by aduersities For we know when the matter of saluation is in hand men woulde gladlye beginne at them selues and fayne vnto themselues preparations whereby they may preuent the grace of God Therefore Paule teacheth that those whom he called the woorshippers of God were elected before of him For it is sure the order is therefore noted that we might know whereas all thinges fall out for the health of the Godly that dependeth vpon the free adoption of
powers And these two wordes are added to the ende that if the worde Angels were not significant inough by these some what more might bee expressed Except you had rather vnderstande it thus neither angels and whatsoeuer high powers there are which is a kinde of speech when wee talke of things that are vnknowen to vs and exceeding our capacitie 38 Neither things present nor things to come Althogh he speaketh hyperbolically or excessiuely yet in deede he affirmeth that by no continuance of time it can come to passe that we shoulde be seperated from the grace of God which was necessarie to haue been added because we are not onely to fight with the sorrowe which we feele of the present euilles but also with feare and carefulnes wherewithal the daungers to come do vexe vs. The meaning therefore is that wee are not to feare least the continuaunce of myseries how long so euer it be should put out the faith of adoption This doth plainly impugne the scholemen who babble that no man is sure to perseuer vnto the ende but by the benefite of speciall reuelation which they make to bee moste rare By which doctrine faith is wholly destroyed which in truth is none vnles it be extended vnto death and also after death But we on the contrary must beleeue that he who hath begunne in vs a good worke will performe it vntill the day of the Lord Iesus 39 Which is in Christ That is Mat. 3.17 whereof Christ is the bonde For he is the beloued sonne of God in whom the father is well pleased Wherefore if we cleaue vnto God by him we may assure our selues of the immutable and vncessant loue of God towards vs. Finally here he speaketh more distinctly then he did of late placing the fountayne of loue in the father and affirming that it floweth from Christ vnto vs. CHAPTER 9. 1 I Say the trueth in Christ I lie not myne owne conscience bearing mee witnesse together with the holy spirite 2 That I haue great heauinesse and continuall sorrowe in my heart 3 I woulde wishe my selfe to bee accursed or abandoned from Christ for my brethren I say my kinsmen according to the fleshe 4 Who are the Israelites to whom perteyneth the adoption and glory and testamentes and the giuing of the law the seruice of God and the promises 5 Of whom are the fathers and of whome Christe is according to the flesh who is God ouer all blessed for euer Amen IN this Chapter hee beginneth to meete with those offences whiche myght turne away the heartes of men from Christ namely that the Iewes for whom hee was ordeyned by the couenaunt of the lawe did not onely refuse or contemne him but for the most part did abhorre him For hereupon one of these two were thought to follow eyther that the promises of God were not true or else that that Iesus whom Paul preached was not the anointed of the Lorde which was peculiarly promised to the Iewes Both which douts Paul doth notablie vnfoulde in that which followeth How be it he doth so handle this place that he doth bridle him selfe from all bitternes against the Iewes least he shold exasperate their minds yet he yeldeth not one hâ—ire breadth vnto them to the damage of the Gospel For hee so giueth to them their ornamentes that he derogateth nothing at all from Christ But hee passeth as it were so abruptly to make mention thereof that there appeareth no ioyning or hanging together of speech and yet hee so beginneth a newe matter as though hee had touched it before This he therefore doeth because hauing finished the treatise of doctrine when hee turneth his minde vnto the Iewes being astonied at their incredulitie as at a wonder hee bursteth foorth into a suddayne protestation no otherwise then if hee woulde intreate of a thinge handled before seeing there was none in whose minde this cogitation woulde not voluntarily arise if this be the doctrine of the lawe and the Prophetes howe commeth it then to passe that the Iewes do so stubbournely refuse it Adde that it was a thing euery where knowne whatsoeuer hitherto hee had saide of the lawe of Moses and the grace of Christ to haue been more detested of the Iewes then that by their consent the fayth of the Gentiles shoulde bee holpen Wherefore it was needefull this offence shoulde be taken out of the way least it shoulde hinder the course of the Gospell 1 I speake the trueth in Christ Because this opinion was presumed amongest the most part that Paule was as it were a sworne enemie of his nation so that he was greatly suspected also of those were of the housholde of fayth as though he taught a falling away from Moses before hee beginne to dispute of the purposed matter he vseth a preface to prepare the mindes of the readers vnto him where hee cleareth himselfe of that false suspition of euill will towardes the Iewes And because the thing was not vnworthie of an othe and hee also sawe his affirmation woulde scarsly be beleeued agaynst the alreadie conceiued preiudice he testifieth by an othe that hee speaketh the truth By which example and such like as I admonished in the first chapter wee ought to learne what othes be lawfull Paul cleareth himself concerning the Iewes namely which cause that trueth to be belieued which is both profitable to bee knowen and also woulde not otherwise bee beleeued This particle in Christ is as muche as according to Christe Whereas hee addeth I lie not thereby hee signifieth that hee speaketh without deceipte or guile My conscience bearing mee witnesse By these woordes hee calleth his conscience before the iudgement of God because he bringeth in the spirite to beare witnesse of his meaning For to this purpose he hath interposed the name of spirite that he might the rather prooue howe hee being voyde and cleare of all corrupt emulation did handle the cause of Christ at the direction and moderation of the spirite of Christ Often tymes it commeth to passe that a man being blinded with the affection of fleshe although he deceiue not yet wittingly and willingly hee doth obscure the light of the truth And this is properly to sweare by the name of God What it is to sweare by the name of God to call him for witnesse to the confirmation of doubtfull matters and also to binde our selues to his iudgement if we lie 2 That I haue great heauinesse It is not without great cunning that he hath so broken off his speech not as yet shewing whereof he spake For it was not yet tyme to expresse plainly the perdition of the people of the Iewes Adde also that hereby hee insinuateth greater vehemencie of sorrow because vnperfect speeches for the most part doe greatly set foorth the affections But straightwayes hee will declare the cause of his sorrowe when hee hath more fully testified his sinceritie Furthermore that the destruction of the Iewes which he knewe to come to
passe by the will and prouidence of God did so greatly grieue him hereby wee are taught that the obedince which wee giue to the prouidence of God letteth not but we may mourne at the fall of wicked men whereunto yet neuerthelesse wee know they were ordayned by the iust iudgement of God For the same mind may receiue this twofold affection How the godly may mourne euen for the destruction of the reprobrate that whiles it respecteth God it can willingly abide they shoulde perishe whom hee hath determined to destroy but when it hath turned his cogitation vnto men it sorroweth at their euill They therefore are farre deceiued who require in godlymen a sencelesnes voidenes of affection least they shoulde repugne the ordinaunce of God Anathema What it meaneth and howe Paul wished it for the Iewes 3 For I would wishe He coulde not expresse any greater vehemencie of loue then by protestation or declaration For this is perfect loue when one refuseth not yea euen to die for the health of his frinde But the particle that is added doeth declare that he speaketh not onely of a transitorie destruction but of eternall death And he alluded vnto the signification of Anathema when he sayde from Christ For it is called of segragating or seperating And what is it to be segregated or seperated from Christ but to be excluded from all hope of saluation it was therefore an argument of most feruent loue that Paule doubted not to wishe that condemnation to himselfe which hee sawe to hange ouer the heades of the Iewes that hee might deliuer them Neyther letteth it that hee knewe his saluation was grounded vppon the election of God which can by no meanes fall away For these feruent affections as they are caried headlong so they respect or consider nothing els but that they tende vnto Therefore Paule did not ioyne the election of God with his wishe but the remembrance of that being past by hee was wholly fixed vpon the saluation of the Iewes Nowe where as many doubt whether it were a lawfull desire that doubt may thus be vnfoulded namely that this is the perpetuallimitte of loue that it may proceed euen vnto death So that then if we loue in God and not out of God our loue shall neuer bee too much And such was this of Paule For whiles hee sawe his nation to bee indewed with so manye giftes of God hee loued the giftes of God in them and them for the giftes sake And also was verie sory that these graces shoulde perishe hence came it that his minde being as it were confounded hee burst forth into this extreme wishe So I receiue not their opinion who thinke Paule sayde these in respect of God onely and not in respect of men agayne neyther doe I consent vnto those who without consideration of God say that Paul gaue so much vnto the loue of men but I ioyne the loue of men with the studie of the glory of God And yet I haue not declared that which was the principall namely that the Iewes are here considered as they are decked with their ornamentes whereby they were distinguished from mankind For God by his couenant had so highly aduaunced them that if they fel the fayth and truth of God should fayle or decay in the world For the couenant had been voyde whose stablenes is sayd to indure Psal 12.1 so long as the Sun and Moone shall shine in heauen So that it were more absurde the same shoulde be abolished then that the whole worlde shoulde be turned vyside downe Wherefore it is not a simple and bare comparing of men for although it were better one member shoulde perishe then the whole bodie yet Paule therefore esteemeth the Iewes so highly because he giueth vnto them the person and as they commonly say the quality of elect people Which thing also appeareth better out of the text as we shall see straightwayes in his place These wordes I say my kinsmen according to the fleshe although they signifie no new thing yet they auayle muche vnto amplification For first least any should thinke hee doth willingly or voluntarily seeke a cause of debate with the Iewes he signifieth that he hath not so put off the sence of humanity but he is moued at this so horrible a destruction of his owne flesh Againe seeing the Gospel whereof he was a preacher must needs come forth of Sion it is not without cause that he doth so largely inferre the commendation of his kinred For this exception according to the fleshe in my iudgement is not added as els where for to extenuate but rather to cause trust or confidēce For although the Iewes had reiected Paule yet he dissembleth not that hee was borne of that nation in whose roote the election yet florished though the braunches were withered That whiche Budaeus saith of the woorde Anathema is contrary to the sentence of Chrisostome who maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one 4 Who are the Israelites Here now he plainely sheweth the cause why the destruction of the people of the Iewes did so greatly grieue him that he was readie to redeeme them with his owne destruction namely because they were Israelites For the Pronowne relatiue is put in steede of an Aduerb causall So this anguishe grieued Moses when hee desired that he might be put out of the booke of life that the holie and elect seede of Abrahā might not vtterly perish Therefore besides humane affection Exod. 32.2 he noteth other reasons and the same also greater or weightier whiche ought to make him fauour the Iewes namely that the Lord had so aduanced them as it were by a certaine prerogatiue that they were separated frō the cōmon sort of men And these speeches of dignitie are testimonies of loue For we vse not to speake so fauourablie but of those whom we loue And although through their ingratitude they made themselues vnwoorthy who should be esteemed of according to these giftes yet Paule ceasseth not euen therfore to reuerence them Whereby he teacheth The good gifts of God can neuer be so defiled by the wicked but they are alway praise worthie that the wicked cannot so defile the good giftes of God but they are alway woorthy to bee praysed and had in admiration although vnto those doe abuse them there come nothing thereby but the greater obloquie And as we are not by hating the wicked to contemne the giftes of God in thē so on the contrarie we are to beware least by our fauourable esteeming and praysing of the giftes in them we puffe them vp much more also that our prayses carrie not a shew of adulation But let vs imitate Paule who graunteth vnto the Iewes their ornaments in such sort that afterward hee declareth all to bee nothing without Christ Finally he doth not in vain put this amongest their prayses that they were Israelites For Iacob prayed for that in steede of an excellent
it self there also the election of God hath place Election therefore being put downe nowe the way in a maner is made vnto those thinges which hee hath purposed to say as well of the calling of the Gentiles as the reiection of the Iewes the one whereof for noualtie did seeme absurde the other altogether vnmeete or vnworthy Yet because this latter had more offence in it hee handleth the other being lesse odious in the first place He sayth therefore that the vessels of Gods mercie which he chuseth vnto the glorie of his name are taken euery where no lesse from among the Gentiles then the Iewes But in the relatiue whome although the reason of grammer bee not obserued by Paule yet his meaning is a passage as it were being made to adde that wee are those vesselles of Gods glory who are partly taken out from amongst the Iewes and partly from amongst the Gentiles Where by an argument taken from the vocation of God hee prooueth there is no difference of nation in election For if petigrey taken from the Gentiles was no impediment why God shoulde not also call vs it is apparaunt the Gentiles are not banished from the kingdome of God and the couenaunt of eternall saluation 25 As hee sayth also in Osee Nowe hee declareth that the calling of the Gentiles ought not to seeme newe as which was testified long before by the oracle of the prophete The sence is plaine inough but that there is somewhat to doe for applying the testimonie for none will denie but the Prophete speaketh there of the Israelites For the Lorde being offended at their wickednesse denounceth they shoulde no more afterwarde be his people After that hee addeth a consolation and of not beloued maketh them beloued of not a people a people And Paule goeth about to applie that vnto the Gentiles which is precisely spoken vnto the Israelites They who hitherto haue best vnfolded this knot haue thought that Paule woulde reason thus that which might be supposed an impediment to the Gentiles to hinder them from beeing partakers of saluation was also in the people of Israel as God therefore in old time did graciously receiue the Iewes into fauour whom he had cast off and banished euen so nowe he vseth the same bountifulnes towardes the Gentiles But because that interpretation although it may be suffered yet seemeth vnto me to be somewhat forced let the readers consider whither this be not more apt if we doe beleeue that consolation of the Prophet was not giuen to the Iewes onely but also to the Gentiles For it is no new or straunge thing among the Prophetes after they haue published the vengeance of God against the Iewes for their iniquities to turne themselues vnto the kingdome of Christe which was to bee dispersed ouer the whole worlde Neither did they that whithout reason For seeing the Iewes by their sinnes did so prouoke the wrath of God that they deserued to bee diuorced from him there remaineth no hope of saluation vnlesse they turne themselues vnto Christe by whome the couenant of grace is restored and as it was founded in him so now by his intercession it is renued And assuredly seeing Christe is the onely refuge in desperate affaires or suche as are past all hope no sounde consolation can bee brought vnto miserable sinners and suche as see the wrath of God hang ouer them but by setting Christe before their eyes Yea this as wee haue admonished is ordinary amongest the Prophetes when they haue humbled the people being pricked with the threatning of Gods vengeance to recall them vnto Christ the only sanctuarie of those haue no other refuge And where the kingdome of Christ is erected there also that heauenly Hierusalem is raysed vp into which the Citizens out of all partes of the worlde are gathered And that chiefly auayleth in the present oracle for when the Iewes were cast out of the family of God by that meanes they were brought into a vulgare or common estate and were made like vnto the Gentiles After the difference is taken away nowe the mercie of God hath place indifferently amongst all nations Whereby wee gather that the testimonie of the Prophete is fitly applyed vnto the present cause Wherein God after hee hath matched the Iewes with the Gentiles pronounceth that hee will gather a Church of them both that they whiche were no people might beginne to bee I will call them my people which is not my people This is sayde in respecte of the diuourcement whiche GOD had nowe made with the people depriuing them of all dignitie that they shoulde not excell the forraine nations And althoughe they whome God hath ordayned for sonnes vnto himselfe in his eternall counsell these are and are for euer sonnes yet the scripture many times reckoneth not among the sonnes of God but whose election is confirmed by calling Whereby also hee teacheth vs not to iudge and muche lesse to denounce of the election of GOD Howe farre was may denounce of the election of God but so farre foorth as it manifesteth it selfe by his tokens So likewise after that Paule had shewed vnto the Ephesians that their election and adoption was determined with God before the creation of the worlde a little after he testifieth they were sometime straungers from GOD Namely according to that time wherein the Lorde had not yet declared his loue towardes them although hee had imbraced them with eternall mercie Therefore in this place they are called not beloued to whome the Lorde rather testifieth his wrath then loue Finally vntill adoption reconcile men vnto God we know his wrath lyeth vpon all mankinde the feminine gender of the participle dependeth vpon the texte of the Prophete For hee had sayde that a daughter was borne vnto him whome hee called not beloued that vnder this type the people might knowe they were hated of God Nowe as reiection was the cause of hatred so the Prophete teacheth that the beginning of loue is when God doth adopt them who for a tyme were forreiners 27 And Esay cryeth Nowe he commeth vnto the seconde part whereat he woulde not begin leaste hee shoulde exasperate their mindes too much And this is not without skill that he bringeth in the prophet Esai crying and not speaking namely that he might make them more attentiue Furthermore the woordes of the Prophete are plaine to feare the Iewes least they should glory too much in the flesh For it is horrible to be hearde that of suche an infinite multitude a small number onely should be saued For although the Prophet after he hath described the destruction of the people least the faithfull shoulde thinke the couenaunt of God were vtterly wyped out putteth them in minde there is some hope of grace remayning yet he restrayneth that vnto a fewe But because the Prophet prophecied that of his time we are to see how Paul doeth rightly apply it to his purpose And thus it ought to be applied when the Lorde woulde deliuer his
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
yet is not hee that teacheth strayghtwayes indued with the gyft of exhorting Nowe no man prophesieth or teacheth or exhorteth but hee ministreth but it is sufficent if wee keepe that distinction which wee see in the giftes of God and knowe to bee meete for the order of the Church 8 He which giueth in singlenesse Out of these latter branches wee see playnely that here is declared vnto vs what is the lawfull vse of the giftes of God By giuers of the which hee speaketh here hee vnderstandeth not those which giue of their owne but Deacons who were appoynted for the distribution of the publique goddes of the Churche By those shewe mercie hee vnderstandeth widowes and other ministers who according to the custome of the olde Church were ordayned to see vnto the sicke For they are two diuers offices to minister necessarie thinges vnto the poore and to bestowe their labour in seeing to them Howebeit to the first hee assigneth simplicitie whereby without fraude and parcialitie they shoulde faythfully distribute those thinges are committed to them of these hee woulde haue obedience shewed with cheerefulnesse least by their morositie as it often commeth to passe they spoyle their offices of grace or graciousnesse For as nothing more comforteth him is sicke or afflicted by any other maner of way then when hee seeth the mindes of men chearefull and readie to helpe him so if hee see vnwillingnesse in their countenaunce of whom hee is holpen hee will take it to his reproche Although hee properly call those rulers to whome the ministration of the Churche was committed and they were Seniours who ruled and gouerned others and exercised the censure for manners yet that whiche hee sayth of them may generally bee applyed vnto all kinde of Superiours For it is no small care is required of those who are to prouide for the safetie of all neyther is a slender diligence looked for of them who ought to watche nyght and day for the health of all men Although the estate of that tyme sheweth that Paule did not speake of all Superiours because then there were no godly magistrates but of the Seniours who were the correctours of maners 9 Let loue bee without dissimulation auoyding that is euill and cleaning to that is good 10 Beeing readie to loue one another with a brotherly loue preuenting one another with honour 11 Not lither in businesse feruent in spirite seruing the tyme. 12 Reioycing in hope patiente in tribulation perseuering in prayer 13 Communicating to the necessitie of the Saintes following after hospitalitie 9 Let loue be without dissimulation Nowe he being about to speake of particular dueties verie fittely he beginneth at charitie which is the bonde of all perfeccion And concerning that hee commaundeth as it is often necessarie that all dissimulations laide a part it might proceede from pure synceritie of minde For it is a harde matter to say howe wise for the most parte all men are to counterfeyte Charitie It is no charity vnles it be syncere and without dissimulation whiche in deede they haue not For they doe not onely deceiue others but also them selues whyles they perswade them selues that they are beloued very well of them whom they themselues doe not onely neglect but also in trueth reiecte Therefore Paule heere denounceth that onely for Charitie whiche is voyde of all dissimulation and euerye man may easely beare witnesse hym selfe whither hee haue any thynge in the secrete of his heart that is agaynst Charitie These woordes of good and euill which followe straightwayes in the text haue not a general signification but hee hath put euill for that malicious iniquitie whereby men are hurt and good for that bountifulnesse whereby they are holpen And here is an vsuall antithesis of the scripture when vices are first forbidden and vertues then commanded In the participle Apostugountes that is auoyding or putting away I neyther haue followed Erasmus nor the olde interpreter who haue turned it hating but in my iudgement the meaning of Paule was to expresse somewhat more and the vehemencie in the worde auoyding or putting away doeth better answere the contrary member where hee doeth not onely bid that wee shoulde be bountifull but also cleaue vnto it 10 Being readie to loue one another Hee can not perswade himselfe that hee hath euer sayde inough in shewing the feruencie of that loue wherewith wee ought to embrace one another For hee both calleth it brotherly and the affection thereof storgen which of the Latines is called mutuall pitte amongst kinsfolkes And suche ought that to bee wherewith we imbrace the sonnes of God Which thing that it might come to passe hee addeth a precepte very necessary for the preseruing of good will or beneuolence that euery one for his part giue honour vnto his brethren For there is no more effectual poison to the estranging or alienating of the mindes of men then when any thinketh hee is dispised If by honour you vnderstande all kinde of duetie I am not greatly agaynst it howebeit I like the first interpretation better For as nothing is more contrarie vnto brotherly concorde then contumely growing of pryde when others beeing neglected euery one aduaunceth him selfe so modestye is the best nourse of loue whereby it commeth to passe that euery one honoureth others 11 Not lither in businesse This precept is giuen vs not onely because the life of Christians ought alway to consist in doing but because oftentimes our own profite being neglected wee ought to bestowe our labours vpon our brethren yea though they bee not alway good but often most vnworthie and vnthankfull Finally because in many dueties we ought to forgette our selues vnles we be earnest with our selues and diligently striue to shake off al slouthfulnesse we can neuer be truely prepared vnto the obedience of Christ And whereas it is added feruent in spirite He sheweth howe we may obteyne that we spake on before For our flesh like an Asse is alway lither or slouthful and therefore had neede of spurres and it is onely the feruencie of the spirite that correcteth our slouthfulnes therefore the study of doyng good requireth a zeale which the spirit of God kindeleth in our heartes Why then wil some say doth Paule exhort vnto this feruencie I answeare although it bee the gift of God yet it is the part of Christians that sluggishnes being shaken off they receiue that flame which is kindeled from aboue as it often commeth to passe that the motion of the spirite is choked and extinguished by our iniurie Hereunto also apperteineth the third that we may serue the time for as the course of this life is short so the oportunitie of doing good is soone past therefore wee ought more cheerefully make speede to the doing of our dutie So in another place Paule biddeth redeeme the time because the daies are euill The meaning may also be that we might know to apply our selues to the time wherin there is great force Howbeit Paule seemeth vnto
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
bondage should abide in the condition of seruitude for he ought to defende that state of libertie which he hath receiued It is not meete then that you should be brought agayne vnder the power of sinne frō the which you were deliuered by the manumising of Christe This argument is taken from the efficient cause There followeth also another taken from the finall cause namely to this ende are yee exempted from the seruitude of sinne that yee might passe into the kingdome of righteousnesse therefore ye ought to be altogether vnmindefull of sinne and to turne your whole minde vnto righteousnesse into the obedience whereof ye are brought And it is to bee noted that no man canne serue righteousnesse except by the power and benefite of God They onely can serue righteousnes whō Christ hath deliuered from the tyranny of sinne Ioh. 8.36 he be first deliuered from the power and tyrannie of sinne As Christ himselfe testifieth If the sonne shall make you free yee shall bee free in deede What then shall our preparations by the vertue of our free will be if the beginning of goodnesse depend vppon this manumission which the onely grace of God accomplisheth 19 I speake after the manner of manne because of the infirmitie of your fleshe as ye haue giuen your members seruaunts of vncleannesse and to iniquity into iniquity euen so now also giue your members seruaunts of righteousnes vnto sanctification 19 I speake c. He saith that he speaketh after the manner of man not in respect of the substance but in respect of the forme as Christ in the 3. of Iohn faith that hee offereth earthlye things Iohn 3.12 How Paule speaketh after the manner of man whiles notwithstanding he intreateth of heauenly mysteries but yet not so honourably as the dignity of thinges required because he would humble himselfe vnto the capacitie of the rude simple people And thus the Apostle speketh by the way of Preface that he might the better shewe that calumniation to be too grosse and wicked when the fredome gotte by Christe is thought to giue liberty of sinning And withall hee aduerticeth the faithful that nothing can be more absurde or rather filthie and shamefull then that the spirituall grace of Christ should be of lesse force with them then an earthly manumission or freedom As though he said by the comparing of righteousnesse and sin I can shew how much more feruently yee ought to bee drawen into the obsequie of that then euer yee obeyed this but yet that I might something pardon your weakenesse I omit that comparison Howbeit that I may deale with you very fauourably this I may by right require of you that at the least yee doe not imbrace righteousnes more coldly or negligently then yee haue serued sinne And therein is included a certayne kinde of silence or concealing when we wil haue more vnderstood then we expresse by words For he doth neuertheles exhort thē to obey righteousnesse so much the more studiously as it is more worthy thē sin to be serued although he seemeth not to require so much in words As yee haue giuen That is seeing before this al your mēbers were so ready to obey sin therby it easily appeared how miserably the prauity of your flesh did hold you captiue and bound Now therfore in like sort be prone and readye to be ruled of God and let not your courage be lesse nowe in doing of good then it was before in doyng of euill Hee doeth not obserue the order of the Antithesis to apply the partes on both sides as to the Thessalonians hee opposeth vncleannesse agaynst holinesse Yet his meaning is apparaunt First he setteth downe two kindes vncleannes 1. Thes 4.7 and iniquitie the first whereof is opposed to chastitie and sanctimonie the other hath respecte vnto iniuries whereby our neighbours are hurte Moreouer hee repeateth this woorde iniquitie twise in a diuers sense For in the first place it signifieth rapines deceiptes periuries and all kinde of iniuries Iniquity hath a twofold acception in the second place it signifieth the vniuersall corruption of life as if it were put thus yee haue giuen ouer your members to commit wicked woorkes that the kingdome of sinne might florishe in you I vnderstand righteousnesse to be put for the lawe and rule of a right life whose end is sanctification namely that the faithfull consecrate themselues in puritie to the worshippe of God 20 For when yee were the seruants of sinne yee were free from righteousnes 21 What fruite had yee then in those things wherof yee are now ashamed For their end is death 22 But nowe being freed from sinne and made the seruantes of God yee haue your fruite in holinesse and the end euerlasting life 23 For the wages of sinne is death but the gift of God is eternall life in Christ Iesus our Lord. 20 For when yee were Yet he repeateth that contrariety betweene the yoke of sinne and righteousnesse whereof hee made mention before For sinne and righteousnesse are things so contrary that he which voweth himselfe to one must needes depart from the other And that he doth to the ende that whiles they are looked vppon eyther of them by them selues it might more easily appeare what a man is to looke for of them both For separation or distinction helpeth in the consideration of the nature of euery thing Therefore hee setteth sinne on one hande and righteousnesse on the other then hauing put a difference hee sheweth what doeth followe on both sides Let vs therefore remember that the Apostle doeth yet argue from contraries after this manner so long as yee were the seruaunts of sinne yee were free from righteousnesse nowe on the contrary yee must serue righteousnesse because yee are free from the yoke of sinne He calleth those free from righteousnes who are holden by no reyne of obedience to the studie of righteousnes Who are called free from righteousnesse This is the liberty or licentiousnes of the flesh which freeth vs so from God that it maketh vs the bondslaues of the diuel Miserable cursed then is that liberty which by an vnbrideled or rather by a mad fury triumpheth to destruction 21 What fruite therefore c. He could not anie way more substantially expresse his mynd then by appealing to their conscience and as it were in their person to be ashamed For the godly assoone as they beginne to be illuminated by the spirite of Christ and the preaching of the Gospell all the former parte of their life which they haue led out of Christ they doe willingly acknowledge to haue beene damnable and they are so farre from goyng about to excuse themselues that rather they are ashamed of them selues And also they doe alway call to mynde the remembraunce of their ignominy to the ende they being so ashamed might more truely and more readily bee humbled before the Lord. Neyther is it in vayne he saith Now yee are ashamed For he insinuateth
with howe blynde loue of our selues we are taken whiles we are plunged in the mistes of sinne that we esteeme not of so great vncleannesse in vs. It is onely the light of the Lorde which can open our eyes that they may see the corruption lurketh in our flesh Who is truely indued with the principles of Christian religion To conclude therfore he is indued with the principles of Christian philosophie who indeede is displeased with himselfe hath learned wel to be ashamed of his owne misery Finally by the cōsequent he sheweth yet more plainely how greatly they ought to be ashamed when they vnderstand that they were euē at the threshold of death destruction yea were already entered the gates of death if they had not beene drawen backe by the mercie of God A twofold end of sinne and righteousnes 22 You haue your fruite As before he put downe a twofolde ende of sinne so nowe of righteousnes Sinne in this life bringeth the tormentes of an euill conscience and after this life eternall death Of righteousnesse in this life wee reape for fruite sanctification in time to come wee hope for eternall life These thinges vnlesse wee were too sottishe ought to begette in vs a hatred and horrour of sinne and a loue and desire of righteousnesse And whereas some doe take this woorde Telos for tribute I thinke it is not the meaning of the Apostle For although it is true that we suffer the punishment of death for sinne yet that worde cannot agree to the other member wherunto it is applyed of Paule For life is not called the tribute of righteousnesse 23 For the wages of sinne There are some whiche thinke that heere is noted displeasauntly howe harde a wage is payde to sinners whiles Paule compareth death to cates which word with the Grecians sometime is taken for the dyet of souldiers But rather he seemeth indirectly to checke the blynd appetites of those who daungerously intangle themselues with the inticementes of sinne no otherwise then fishes with the hoke Howbeit it shal be more simply to take it for stipendes or wages For surely death is a very sufficient reward for the reprobate And it is the conclusion as it were the Epilogue of the former sentence And yet is it not in vayne that he repeateth the same thing in other wordes agayne for by doubling the terrour he woulde make sinne more detestable But the gift of God They are deceiued which translate this proposition thus What is meant by the gifte of God and what fruite the same bringeth worth in vs. life eternall is the gifte of God as though righteousnesse were the subiectum and gift of God predicatum Because that sence shoulde make nothing vnto the contraposition But as before he taught that sinne bringeth foorth nothing but death so now he addeth that this gifte of God namely our iustification and sanctification bringeth vnto vs the blessednesse of eternall life Or if you hadde rather as sinne is the cause of death so righteousnesse wherewith wee are indued by Christ hath restored eternall life vnto vs. In the meane while here we may most certainly gather that our saluation is wholly of the grace meere bountifulnesse of God He might otherwise haue said the wages of righteousnes is eternall life that one member might haue aunsweared another but he saw it was the gift of God whereby wee obteyne life and not our merite And that gifte also is not one nor single for wee beeynge clothed with the righteousnesse of the sonne are reconciled to God and by the vertue of the spirit renued into holinesse of life And therefore hee addeth in Christ Iesus our Lord that he might drawe vs from all opinion of our owne worthinesse CHAP. 7. 1 DOe yee not know brethren for I speake to them know the law that the lawe hath dominion ouer a man as long as he liueth 2 For the woman which is in subiection to a man is boūd by the law to the mā whiles he liueth but if the man be dead she is deliuered from the law of man 3 So then if while the man liueth she take another man she shal be called an adulteresse but if the man be dead shee is free from the law so that she is not an adulteresse though she take another man 4 So yee my brethren are dead also to the law by the bodie of Christ that yee should be vnto another euen vnto him that is raysed vp from the dead that wee should bring foorth fruite vnto God ALthough hee had sufficiently as in such breuity it could be vnfolded the question of the abrogation of the lawe yet because it was both a difficult question and of it selfe might bring foorth many others he doeth more copiously declare howe the lawe is abrogated from vs secondly he sheweth what profite wee get thereby because whiles it doeth holde vs bounde without Christ it canne doe nothing but condemne vs. And least any shoulde thereby accuse the lawe hee meeteth with the obiections of the flesh and refuteth them where hee excellently handeleth a notable place of the vse of the Lawe 1 Doe yee not knowe Let the generall proposition bee that the lawe was giuen to no other ende vnto men then that it should gouerne this present life To what end the law was giuen with those be dead it hath no place Whereunto afterward hee addeth a more speciall namely that we are dead vnto the law in the body of Christe Some other vnderstand that the dominion of the lawe abideth so long to binde vs as the vse thereof is in force But because this sentence is somwhat obscure and it doth not so properly agree vnto that speciall proposition followeth straightwayes I had rather follow those who take it to be spoken of the life of man and not of the life of the lawe And the interrogatiō verily hath more strength to set foorth the certaintie of the matter is spoken of For it sheweth that that is not strange or vnknowen to any of them but is indifferently graunted among all For I speake to them haue knowledge This parenthesis is to bee referred thither whither the proposition is referred as if he should say that he knew they were not so vnskilfull of the law as they could doubte of that And albeit both might be vnderstood of all lawes together yet is it better to vnderstand it of the lawe of God whiche is now in question Whereas some thinke the knowledge of the law is attributed vnto the Romanes because the best part of the worlde was vnder their Empire gouernement that is very childish For partly he speaketh vnto Iewes or other strangers partly vnto vulgare obscure men Yea he chiefly respecteth the Iewes with whom he had to do concerning the abrogation of the law And least they should thinke they were dealte withal very captiously he sheweth that he taketh a principle cōmon knowen to thē all wherof they