reason which is seene to hold in a mans bodie ought to bee also in the societie of the faithfull by that similitude hee proueth how necessary it is for euery one to consider what is conuenient for his nature capacity and calling Furthermore this similitude hath diuers parts chiefly after this maner it is to be applied vnto the present cause that as the meÌ„bers of one body haue distinct offices and all thinges distinct The applicatioÌ„ of the similitude taken from the members of a mans bodie for no member either holdeth all offices together or taketh vnto him the offices of others so hath God giuen vnto vs diuers giftes by which discretion or diuersitie he hath ordeined what order hee woulde haue to bee kept amongest vs that euery one should gouerne himselfe according to the measure of his gift and should not intrude himselfe into the offices of others neither shoulde one couet to haue all thinges together but being content with his state should willingly abstain from vsurping other meÌ„s turnes Howbeit when in expresse words he noteth that communion which is amongst vs withal he insinuateth how great diligence there ought to bee in euery one to bestow those gifts they inioy to the common profite of the body 6 Wee hauing gifts Paul doth not simplie now preach of the mainteining of brotherly loue amongest vs but he commendeth modestie which is the moderatour of our whole life The diuersitie and in equalitie of gifts is the bond of mutuall communication Euery man coueteth to haue so much that he might not stand need of any help of his brethren but this is the bond of mutuall communication whiles no man hath sufficient for himself but is coÌ„strained to borrow of others I confesse therefore that the societie of the godly cannot stand but whiles euery one being conteÌ„t with his owne measure doth impart vnto his brethren of those giftes â—ee hath receiued and againe doth suffer himselfe to bee holpen by other mens giftes But Paule his meaning was chiefly to beate downe that pride whiche hee knewe to bee grafted in men and least any man shoulde bee greeued that al things are not giuen vnto him hee admonisheth that not without the good counsaile of God euery one hath his part giuen vnto him because it is necessary for the common benefite of the body that none shoulde bee so furnished with the fulnesse of giftes least he shoulde securely despise his brethren Heere then wee haue the principall scope whereunto the Apostle tendeth namely that all thinges are not meete for all men but the giftes of God are so disposed that euery one might haue his finite portion and euery one ought so to intende in bestowing his giftes to the edification of the Church that no man hauing left his owne function shoulde take vpon him another mans For by this decent order as it were due proportion the incolumitie of the church is saued when euery man doth so bestow that he hath receiued to the common profite of others that hee doth not hinder others Hee which peruerteth this order fighteth against God by whose ordinance it is ordeined For the difference of giftes did not spring from the will of men but because it hath pleased the Lorde so to dispose his grace Whether Prophesie Nowe by bringing in certaine particulers for example he sheweth howe euery man ought to be occupied in his gifte as in keeping his station For euery gift hath his ende proposed from the which to decline is to corrupte the giftes themselues And whereas the speech is somewhat confused wee may so compose it that the conclusion begin here Hee therefore which hath the gift of prophesiyng let him examine it to the proportion of faith hee that hath an office let him vse it to administration hee that hath doctrine let him vse it to teache c. They who shall beholde this marke shall conueniently keep themselues within their boundes Howbeit this place is diuersly taken For there bee some which by prophesiyng vnderstande the facultie of diuination whiche was of force about the beginning of the Gospell in the Churche as it pleased the Lorde then to set foorth the dignitie and excellencie of his Churche by all meanes And they thinke that that which is added according to the porportion is to be referred vnto all the branches But I had rather followe them who extende this woorde further namely vnto a peculiar gifte of reuelation that a man doe rightly and learnedly play the parte of an interpreter in opening the will of God Therefore prophecying at this day amongest Christians is almost nothing els What prophesiyng is amongst christians theÌ„ a right vnderstanding of the scripture and singuler gift of expounding the same since all the olde prophesies and oracles of God haue been finished in Christ and his Gospell For in this sence Paule hath put it when hee sayth I woulde yee coulde speake with tongues 1 Cor. 24. â— but rather that yee did prophesie Wee knowe in part and wee prophesie in part And it appeareth not that Paules meaning is heere 1. Cor. 13.9 onely to recite those marueylous graces whereby Christ adorned his gospel at the first but rather we see that ordinary graces only such as abide continually in the Church are reckoned Neyther doe I thinke that reason to bee firme which is obiected namely that the Apostle neede not to haue sayde that to those who by the spirite of God coulde not call Christ Anathema For seeing in another place hee testifieth that the spirite of the Prophete is subiect to the Prophete 2. Cor. 14.32 and he biddeth him that spake first to holde his peace if any reuelation bee made to another that sitteth by after the same maner hee may here admonishe those who prophesie in the Churche that they shoulde applie their prophesiyngs to the rule of fayth least at any time they erre from the line Faith put for the principles of religion Vnder the name of fayth hee signifieth the first principles of religion whereunto what so euer doctrine is founde not agreeing euen thereby it is condemned for false In the other braunches there is lesse difficultie Hee that is quoth hee ordayned a minister let him discharge his duetie by ministring that hee may be answearable to his name As straightwayes hee commendeth vnto teachers vnder the name of doctrine sounde edification in this sence hee that excelleth in doctrine let him know that the ende thereof is that the Church be truely taught and let him studie this one thing that hee may make the Church wiser by his doctrine For hee is a doctor or teacher who formeth or instructeth the Churche by the woorde of trueth Hee that excelleth in the gift of exhorting let him regarde this ende that he may exhort effectually And although these offices haue great affinitie yea and also connection betweene them selues yet they cease not therefore to bee diuers No man can exhort without doctine
the light of the Apostolicall doctrin reading of the holy scriptures Contrary to the minde of Chriso Who vehemenly exhorteth all christians Vpon the epi. to the Collos Hom. 9. and specially the laitie that they should get them Bibles or at the least the newe Testament Contrary to the minde of the holy Apostle who saith to the Colloss Let the worde of Christ dwel in you plēteously in al wisedom Colloss 3.16 Iohn 5.39 teaching admonishing your own selues c. Yea contrary to christ himself who saith search the scriptures c. And yet they blush not how contrary soeuer they be to the pure doctrin of Christ his apostles to boast thēselues for the only catholikes of the world successors of Christ his Apostles But this is no newe thing for vice hath alway delited in the cloake of vertue superstition in the name of religion and heretikes in the name of catholiks How truly this is said of the romish prelates at this day we shal not need to seeke far for profe onely it shall suffice to cōpare them in their nowe and newe professed doctrines with the ancient sincere doctrin was at the first taught and receiued amongst the olde and true Catholike romanes The sūme substance of which doctrine is registred by the holy ghost in this Epistle whereat they doe chiefly storme besides all other the writs of that good man because it doth in a speciall sort detect their Apostasey conuince their heresey bewray their superstitious hypocrisie Howbeit the Church of God is not more bound vnto the Lord for any portion of scripture then for this most excellent worthy epistle Wherein is cōteined a cleare compendious Epitome of Christian religion as may easily appeare by the places therein discussed namely of naturall knowledge ciuill duties the lawe of Moses the Gospel iustification originall sinne grace election predestination excaecation of the Iewes and their restitution of the sacrifice of Chistians of Magistrates and subiectes of bearing the weake and auoyding offence c. So that if a man vnderstand it he hath a certayne way open vnto him to the vnderstanding of the whole scripture VVherefore in my iudgement and I am not of that mind onely the godly can no where better bestowe their labour to their edification in true godlinesse then in reading studiyng yea and committing to memorie this notable Epistle VVhich is not therefore put in the first place as though it had bin written first neither as the Romaynes perhaps would haue it for the dignitie and worthines sake of the Romane Church wherunto it was dedicated but for the maiestie and excellencie of those things are handled in it specially for the doctrine of grace and iustification which is so plainely and diligently handled in certayne chapters that the whole epistle deserueth to be read euery day and learned without booke of the faythfull Yet heere I woulde haue all christians admonished seeing the Lord requireth humble and reuerent hearers of his word as it is written to him will I looke saith the Lord euen to him that is poore Esa 66.2 and of a contrite spirite and trembleth at my wordes that with meeke hearts and due reuerence they handle heare reade the holy scriptures of God alway remembring that watchworde of the Apostle 1. Cor. 2.14 Ioh. 3.4 the naturall man perceiueth not the thinges of the spirit of God c. And continually for profe therof bearing in minde the example of Nicodemus who by the dexteritie of wit and all the helpes of art were in him could not atteine vnto the meaning of the words of our sauiour Christ and that in a common principle of religion namely regeneration Wherefore let no man throughe vayne arrogancie contemne the labours of others neither through folish presumptiō trust too much to himselfe Vzziah king of Iuda reiecting the priests 2. Chro. 26 1◠teaching him that he should not offer incense cōtrary to the law of the Lord thinking that he knew the law better thē they al for his arrogancie and presumption was smitten with a leprosie But on the contrary the Eunuch of Ethiopia acknowledging his own weakenesse and ignorance Act. 8.27 saying Howe can I vnderstande except I had a guide and humbly crauing the helpe of Phillip receiued a blessing from the Lorde Thus hee scattereth the proude in the imagination of their hearts he putteth downe the mightie from their seate and exalteth the humble and meeke Hee filleth the hungrie with good things and the riche hee hath sent emptie away No maruaile then why so fewe at this day profite accordingly in reading the scriptures seeing the greatest part of people holy Commentaries and expositions of the godly beeing neglected hauing their eyes blinded with selfe loue comment vppon them according to their owne sense whereby both errours increase and are maintained and also the Oracles of God most vnreuerently prophaned Which thing as it commeth to passe in other bookes of sacred Scripture so principally in this Epistle wherein without all controuersie there are many thinges hard to bee vnderstoode which the vnlearned and those are vnstable may easily peruert to their owne destruction For preuenting of which euils it is meete not onely that godly and faithfull interpretations bee deliuered vnto the people but also that they be diligently exhorted reuerently too imbrace them as the good helpes of God giuen for their edification in pure and vndefiled religion and seriously to reade heare and marke them as the meanes whereby it pleaseth the Lorde to illuminate their mindes with the true knowledge of his heauenly mysteries alwaye keeping themselues with in the compasse of their capacitie Knowing that it is a good part of learning for a mā to vnderstand his owne ignorance for hence commeth the studie desire to bee taught And this is right honorable the onely cause hath moued mee to set foorth this translation vpon the Epistle to the Romanes whiche thing perhaps will seeme vnto many needlesse and vnnecessarie considering that the Commentaries of master Peter Martyr were alreadie in English vpon the same matter Howbeit if those men diligently weigh with thēselues how the Commentaries of the said reuerende father are higher then that easily they may be reached vnto of the simpler sort and larger then that they may hastily be read ouer of suche as are drawen away by other affayres I doubt not but they will soone graunt this my labour is not altogether needles and vnnecessarie For besides that none hath dealt more sincerely in expounding the holy scriptures and more faithfully in drawing foorth the true sense of deepe mysteries then M. Caluine hee hath this as peculier to himselfe alway to match his faithfull sinceritie with a plaine briefnesse So that men may without any great losse of time find that with him which would cost them much seeking in others And this is not onely a gaine of time but also a notable helpe for
Church Moreouer I well hoped that in a diuers kinde of writing I should not bee pressed with anye spite of emulation which thing I was chiefly to take heede of Phillip hath obteined his purpose which was to open the principall points wherein whiles he bestowed himselfe he let many things slip which are not to be neglected not forbidding others to declare those also Bucer is both larger then that hastily hee may bee read of those are tyed to other businesse and also higher then that easily he caÌ„ be vnderstood of the simple those are not very circuÌ„spect For what argument soeuer hee taketh vppon him to intreate of through that plentifull wit wherein he passeth he hath such store of matter that hee knoweth not where to leaue of Seeing therefore the one of them hath not pursued all and the other is more large then that hee can bee read in short time mee thinke mine attempt hath no shew of emulation Yet I doubted with my self a good while whether I were better make as it were certaine gliemings after them and others wherein I might gather those thinges whiche I thought profitable for the meaner sort or els shold make an whole Comment wherin of necessitie I must repeate many thinges which eyther of all or at the least of some of them had beene saide before But because they many times varie amongest them selues whiche thing greatly troubleth the simple reader who doubteth to whether of them he might the rather leane vnto I thought also it were not amisse if by shewing the best interpretation I did ease them of the paines of iudging who of themselues are not sufficiently able to iudge aright specially seeing I determined to comprise al things so briefly that the Readers shoulde not spende muche time to reade those things with mee which are contained in others Finally I had great regard that no man shoulde iustly complaine there were many superfluous things heere Concerning the profitablenes heereof I will say nothing and yet perhaps the godly after they haue read will confesse that they haue gotten more heereby then modestie will suffer mee in wordes to promise And whereas I doe sometimes disagree from others or rather am somewhat contrary vnto others therein I am to bee excused For verily the worde of God ought to bee of such reuerence with vs that thorowe the diuersitie of interpretations it might not bee drawen asunder of vs no not one hayâ—e breadth For so the Maiestie thereof is I caÌ„not tel how diminished and so much the more if the same be not done with great choyse and sobrietie For if it bee a sinne to pollute any thing that is dedicate vnto God surely he is not to be suffered which doth vnreuerentlie handle that thing which of all other thinges are in the earth is most holy Therefore it is abominable boldnesse to vse the scripture at our pleasure and to play with them as with a tenis ball which manye before this haue done Yet a man might see at all times howe that euen those who haue godly religiously and soberly handeled the mysteries of god haue not alwayes agreed amongst themselues For God at no time hath voutchsafed his seruants with so singuler a blessing that euery of them shoulde bee indued with a full perfect and absolute knowledge And it is not to bee doubted but hee doth it partly to the end hee might humble vs and partly to reteine vs in the studie of brotherly communication Wherfore seeing it is not to be looked for in this present life albeit it were greatly to be wished that there were a perpetuall consent amongst vs in expounding the places of scripture we must doe our indeuour that neither stirred with desire of innouation nor compelled through lust of defaming others or moued by any hatred ne yet tickeled with anye ambition but onelie constrained thereunto of necessitie seeking nothing els then the publique profite of the Church wee departe from the iudgementes of those were before vs and againe that the same bee done â—n the â—â—positioÌ„ of the scripture for concerning the points of religion wherâ—â— chiefly God would haue his to bee of one minde lesse libertie is to bee taken The Readers shall easily finde in mee care of both these But because it is not seemely for mee either to iudge or pronounce of my selfe I doe willingly perâ—â—it this office to you to whose iudgement if all men attribute much there is nothing which I ought not to attribute Wherein you are throughly knowen vnto mee by familier conuersation which notwithstanding it many times diminisheth the reputation of others it hath greatly augmented yours which otherwise is famous with all the learned Farewell At Argentine the 15. of the Calend. of Nouember 1539. The Argument of the Epistle to the Romanes IN setting forth the vtilitie of this Epistle I knowe not whether I were best to tarry long both because I feare leaste through my commendatioÌ„s which most certainely are farre inferiour to the dignitie thereof it be nothing els but obscured and also because euen in the entrance thereof it doth more cleerely declare it self and more liuely shew foorth it self then by any words can be described Therefore I thinke it nowe best to come vnto the Argument wherein without all doubt it shall presently appeare that besides many others and the same very excellent vertues this doth properly apperteine vnto it which caÌ„ neuer according to the dignitie thereof be sufficiently praysed that if a man haue attained vnto the true vnderstanding of it hee hath a speedie passage made him vnto all the most secrete treasures of the scripture The whole Epistleis so methodicall that the very entrance of it is framed according to art The workmanship whereof as it is to be seene in many things which shal be obserued in their places so specially in that that the principall argument is drawen hence For he hauing begun with the confirmation of his Apostleship descendeth thence to the coÌ„mendation of the gospel which because it doth necessarily bring with it the disputation of faith he passeth thereunto the wordes of the text as a man would say euen leading him by the hande And so hee entreth into the principall question of the whole Epistle Sciliz that wee are iustified by faith Wherin he is occupied vnto the end of the 5. Chapter Let vs therefore put downe the generall proposition of these Chapters to say The mercie of God in Christ is the onely righteousnesse vnto men whiles it beeing offered by the Gospel is apprehended by faith But because men are so secure in their sinnes and flatter deceiue themselues with a false imagination of righteousnesse that they thinke they stande in no neede of the righteousnesse of faith except nowe they be cast downe from all trust in themselues againe they are so delghted with the sweetnesse of carnall lustes and sounde a sleepe in great securitie that they are not easily raysed vp to seeke after righteousnesse vnlesse they
wantonly kicketh agaynst the grace of GOD by this speeche they are taught vnto humilitie take heede thou bee not cut off Howebeit that resolution which I brought is to be remembred namely that Paul speaketh not here of the particuler electiō of euery one but opposeth the Iewes to the Gentiles and therfore in these words he doth not so muche speake vnto the electe as vnto suche as did falsely boast them selues to haue gotten the place of the Iewes Yea he speaketh vnto the Gentiles to geather and generally the whole bodie wherein many were onely in title faythfull and the members of Christ Whereas the demaunde is made of particuler men howe any may be cut off from the grafting and howe after the cutting off he may be graffed in agayne set before thee a threefolde forme of graffing A threefolde for me of grafting and a twofolde forme of cutting off to be considered and a twofolde forme of cutting off For the children of the faithfull are graffed in to whome the promise is due by the couenant made with their fathers secondly they are also graffed in who conceiue the seede of the gospel in them but which either taketh no roote or els is choked before it come vnto fruite thirdly the elect are graffed in namely who are illuminated by the immutable purpose of GOD vnto eternall life The first sorte are cutte off when they refuse the promise giuen to their fathers or else doe not receiue it through their vnthankfulnesse The seconde When the seede of the Gospel withereth and is corrupted in them The perill of which euill seeing it hangeth ouer all men in respect of their nature wee must confesse that this admonition which Paule vseth doth in some sort appertayne vnto the faythfull least they shoulde cocker them selues in slothfulnesse of the fleshe But concerning the present place it ought to suffice vs that the same punishment which God executed vpon the Iewes is denounced against the Gentiles if they shall become like vnto them 23 For God is able This were a colde argument with prophane men For howesoeuer they graunt power vnto God yet because they beholde it a farre off as thoughe it were included in heauen they doe for the most part depriue it of his effect But because the faithfull as often as they heare the power of God to be named do behold it as a present worke hee thought this reason sufficient to pearce their mindes Adde also that hee taketh this as a maxime granted namely that God did so punish the vnbeliefe of the people that yet he forgate not his mercie as els often after he had seemed to haue banished the Iewes from his kingdome hee restored them agayne And by comparison he sheweth howe much more easily the present state of thinges might be vndone then it was done namely howe much more easie it is that the naturall branches if they were put in their place whence they were cut shoulde take substaunce from their owne roote then wilde and barren branches shoulde doe it of another For the same proportion was between the Iewes the Gētiles 25 For I woulde not brethren that yee shoulde be ignorant of this misterie least ye should be arrogant in your selues that cecitie is partly come to Israel vntil the fulnes of the gentiles be come in 26 And so all Israel shal be saued As it is written the deliuerer shall come out of Sion and hee shall turne away the vngodlinesse from Iacob 27 And this shal be my couenaunt to them when I shall take away their sinnes 25 I woulde not haue you ignoraunt Here he prepareth his auditours vnto greater attentiō whiles he professeth that he will vtter a thing which otherwise is secrete Neither doeth hee that without cause for hee goeth about to conclude this exceeding harde question in a briefe and playne sentence and yet he openeth that no man woulde euer haue looked for But the causall particle least yee shoulde bee arrogant in your selues doth declare what his purpose is now namely to brydle the insolencie of the Gentiles least they shoulde waxe proud against the Iewes Furthermore this admonition was verie necessarie least the falling away of that people shoulde trouble the weake aboue measure as though the saluation of them all were for euer to bee despaired of Although the same at this day is no lesse profitable for vs to the ende wee might knowe that the saluation of a nomber left which the Lorde at length will gather vnto him selfe lyeth hidde as it were sealed with a signet And so often as longer delay shall put vs in dispaire thereof let vs remember the name of mysterie whereby Paule clearely admonisheth that the maner of their conuersion shall neyther bee common nor vsuall And therefore they doe lewdly who shall goe about to measure it by their owne sence For what is more peeuishe then to count that incredible whiche is remooued from our sence Seeing it is therefore called a mysterie because it is incomprehensible vntill the time of reuelation Furthermore it is opened to vs as to the Romanes that our faith being content with the worde might supporte vs with expectation vntill the effect it selfe come to light That cecitie hath partly I suppose the worde partly neyther simply to respect the time nor multitude but I vnderstande it to bee put for in a sort By which particle hee seemeth vnto me onely to goe about to temper a worde otherwise bitter or sharpe by it selfe And the word vntill doth not inferre the proceeding or order of time but rather is as much as if it were said that the fulnesse of the Gentiles c. The meaning then shal be that God did so in a sort blind Israel that whiles they refuse the light of the gospel it might be translated to the gentiles and they might occupie the possession was emptie Therefore this cecity serueth the prouidence of God to woorke the saluation of the gentiles which he had ordeined What is meant by the fulnes of the Gentiles And the fulnes of the Gentiles is taken for a great concourse For it was not then as before that some fewe Proselites did assemble themselues to the Iewes but there was suche a chaunge that the Gentiles almost made the substance or bodie of the church 26 And so all Israel Many vnderstand this of the people of the Iewes as though Paul said the religion should be restored againe amongst thē as before but I extend the name of Israel vnto all the people of God to this sence whē the gentiles shal be come in the Iewes also shall turne from their defection vnto the obedience of faith and so the saluation of the whole Israel of GOD shal be fulfilled which Israel must be gathered of them both yet so that the Iewes haue the first place as the first borne in the house of God This interpretation doeth therefore seeme vnto me more conuenient because Paule here goeth about to note the consummation of