that raysed Iesus from the dead dwell in you hee which raysed Christe from the dead shall also quicken your mortall bodies because of his spirite that dwelleth in you 9 Nowe yee are not in the fleshe By a supposition he applieth the generall sentence vnto them to whome hee wrote not onely to the ende that directing his talke as proper vnto them hee might the more vehemently moue them but also that by the definition late put downe they might certainely gather howe they are of the number of those from whome Christe hath taken the curse of the lawe Yet withall shewing of what force the spirite of God is in the elect and what fruit it bringeth forth hee exhorteth them vnto newenesse of life If so be that the spirite of God This is a correction very fitly applyed whereby they are stirred vp to examine themselues more neerely A note to knowe the true sonnes of God from the children of the world least they pretende the name of Christe in vaine And this is a most sure note whereby the sonnes of God are discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocencie and holinesse Although it seemeth his purpose was not so much to correct hypocrisie as to suggest matter of glorying against those were preposterously zealous ouer the lawe who esteemed more of the dead letter then of the inwarde vertue of the spirite which quickeneth the lawe Furthermore this place teacheth that Paule by the name of spirite meant not the minde or vnderstanding whiche of the Patrones of free will is called the more excellent part of the soule but the heauenly gift For hee expoundeth those to bee spirituall not which obey reason by their owne motion but whom God gouerneth by his spirite Who and howe they are called spirituall Neither yet are they said to bee according to the spirite as though they were full of the spirite of God which thing hath happened to none yet but because they haue the spirite of God abiding in them howesoeuer they feele some relique of the flesh remaining in them And it cannot meaning the spirite cannot remaine except it haue the superioritie For we are to note that a man is named of the chiefest part in him But if any haue not the spirite of Christe Hee addeth this that he might shewe howe necessarie the deniall of the fleshe is in christians The kingdome of the spirite is the abolishing of the fleshe in whome the spirite of Christe raigneth not they doe not appertaine vnto Christe Then they are not Christians that serue the fleshe For they who pull Christ away from his spirite make him like vnto a dead image or carkasse And alway wee are to remember that counsaile of the Apostle namelye that free remission of sinnes cannot bee separated from the spirite of regeneration because this were as a man woulde saye to rent Christe in peeces Which thing if it be true it is maruaile that wee are charged by the aduersaries of the Gospell with arrogancie that wee dare acknowledge the spirite of Christe dwelling in vs. For eyther wee muste denie Christe or confesse that wee are Christians by his spirite Surely it is horrible to heare that men are so fallen from the woorde of the Lorde that they doe not onely boast themselues to bee Christians without the spirite of God but also they scoffe at the faith of others But this is the Philosophie of Papists Nowe verily let the Readers marke heere that the spirite is indifferently sometime called the spirite of God the father somtime of Christe not onely because all the fulnesse thereof is shed vpon Christe How the spirite of God is also called the spirite of Christe as hee is our mediatour and head that from thence might redownde to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence add the same eternall dietie Yet because wee haue no communication with God but through Christe the Apostle very wisely descendeth from the father who seemeth to be further of vnto Christe 10 And if Christe bee in you That which before he said of the spirite now hee saith of Christe whereby is declared the maner of Christes dwelling in vs. For as by his spirite he consecrateth vs for temples to himselfe so by the same spirit he dwelleth in vs and now he doth more cleerely open that which wee touched before How Christe dwelleth in vs. namely that the sonnes of God are counted spirituall not in respect of a full and absolute perfection but onely for the newnesse of life is begun in them And here is a preoccupation whereby he preuenteth that doubt which might otherwise vexe vs. For howsoeuer the spirit possesseth one part of vs yet we see another parte to be holden styll of death Therefore hee answereth that in the spirite of Christe there is a vertue of quickening which is of power to swallow vp our mortalitie Whereupō he inferreth how we are paciently to expect till the reliques of sin be vtterly abolished Furthermore the Readers haue bin alredy admonished that by the word spirit they vnderstand not our soule but the spirite of regeneration which spirite Paule calleth life not onely because it liueth and florisheth in vs but because by his strength it quickeneth vs vntill at the length our mortall flesh being extinguished it doth perfectly renewe vs as on the contrarie the worde body signifieth that grosse masse which is not yet cleansed by the spirite of GOD from the dregges of the earth which sauour of nothing but that is grosse For otherwise to attribute vnto the body the guiltinesse of sinne were absurde Againe the soule is so farre from beeing life that it liueth not it selfe Then the meaning of Paul is although sin doth iudge vs vnto death so farre foorth as there remaineth yet in vs the corruption of the first nature yet is the spirite of God the conquerour neither doeth this hinder any whit namely that wee are onely indued with the firste fruites because euen one sparkle thereof is the seede of life 11 If I say the spirite This is a confirmation of the last sentence being taken from the efficient cause after this maner if by the power of the spirite of God Christe were raysed and the spirite keepeth his power for euer Then it shall also shewe foorth the same power in vs. And hee taketh it for a thing graunted namely that a proofe of that power whiche apperteineth vnto the body of the whole Church was declared in the person of Christe And because hee maketh God the authour of the resurrection hee assigneth vnto him the quickening spirite Who raysed by a circumlocution hee describeth God which did agree better for the present purpose then if had simply named him In like maner hee ascribeth the glory of Christe raysed vnto the father for that was more effectuall to proue the thing
power to raigne in vs for the vertue of sanctification ought to haue the superioritie ouer it that our life might testifie we are indeed the members of Christ Of late I admonished that this worde bodie is not to be taken for the flesh skinne and bones By body is meant the whole corrupted masse of man but if I may say so for the whole masse of man And that may be gathered more certainly out of this present place because another member which hee will adde straight wayes concerning the partes of the bodie is also extended vnto the soule And so Paule meaneth euen grosely the earthly man For the corruption of our nature causeth that we shew forth nothing worthy of our originall So God also whiles he complaineth that man is become fleshe or carnall as the bruite beastes leaueth nothing vnto him but that is earthly Gen. 6.3 Hereunto apperteineth that saying of Christ That which is borne of flesh is flesh Ioh. 3.6 For if any obiect that there is another consideration of the soule the aunsweare is at hande namely as wee are nowe degenerate our soules are so fastened to the earth and so addicted to our bodies that they are fallen from their dignitye or excellencie Furthermore the nature of man is called corporall because he being depriued of celestiall grace is onely a certayne deceiueable shadow or image And adde that this bodie is called mortall of Paule by contempt that he might teache howe the whole nature of man inclineth vnto death and destruction Nowe verily he calleth sinne that firste corruption abyding in our soules which draweth vs to sinne whence properly all euill deedes and abhominations flowe Betweene that and vs he putteth concupiscences in the middest that that might be in steed of a king concupiscences as statutes and commaundements 13 Giue not your members When sinne hath once gotten the dominion in our soule all our members are straight wayes giuen ouer into his obsequie or obedience Wherefore he describeth here the kingdome of sinne by the sequeles that hee might declare the better what we must doe if we will shake off his yoke And he borroweth his similitude from warfare whiles he calleth our members weapons like as if he saide as a souldier hath alwayes weapons in a readinesse to vse them as often as he shal be commaunded by his captaine and neuer vseth them but at his appointment so Christians ought to esteeme all their members to be weapons of the spirituall warfare We are the souldiers of Christ ought to haue nothing to doe with the campes of sinne If therefore they abuse any member of theirs vnto wickednesse they are woorthy to be blamed But by the othe of warfare they haue bound themselues to God and Christ by which othe they are tyed They ought therefore to haue nothing to doe with the campes of sinne They may see here by what right they can pretend the name of Christian whose whole members beeing as it were the brothell houses of Sathan are ready to commit all filthinesse On the contrarie nowe he biddeth vs giue our selues wholly to God namely that we restrayning our minde and heart from all wandering whereunto the lustes of the fleshe drawe vs might intende vppon the will of God onelie might be ready to receiue his commaundementes and prepared to obey his precepts that our members also might be destinated and consecrated to his pleasure that al the powers of our soule and body might fauour nothing but his glorie And the reason is added because it is not in vayne that the former life being done away the Lord hath created vs to a new after which actions deeds ought to follow 14 For sinne shal not haue dominion ouer you For you are not vnder the law but vnder grace 15 What then Shal we sinne because we are not vnder the law but vnder grace God forbid 16 Know ye not that to whom ye haue giuen your selues seruauntes to obey his seruantes yee are whom yee doe obey whether it be of sinne vnto death or of obedience vnto righteousnesse 17 But thankes be to God that yee were the seruantes of sinne but ye haue obeyed from the heart the type of doctrine whereinto ye haue beene brought 18 And being freed from sinne ye are made the seruants of righteousnesse 14 For sinne shall not haue dominion It is not necessary to abide long in reciting and refuting those expositions which haue none or but litle shew of truth There is one which may more probably be suffered then the rest namely whiche taketh this worde vnder the lawe For to be subiect vnto the letter of the lawe which doth not renewe the mynde as againe to be vnder grace is as much as by the spirite of grace to bee freed frō euill concupiscēces But that exposition is not simply allowed of mee For if we take that sence whereunto shall that interogation tende which followeth straight wayes Shall wee sinne because wee are not vnder the lawe The Apostle woulde neuer haue subiected suche a question excepte bee had meant that we are freed from the rigour of the lawe that God might no more deale with vs according to extreeme iustice wherefore there is no doubt but his meaning is to shewe heere some deliueraunce from the bondage of the lawe of the Lorde But all contention layde aparte I will briefly declare what I thinke And first heere seemeth vnto mee to bee a consolation wherewith the faithfull are confirmed that they faynte not in the studie of holines through the feeling of their weakenesse Hee did exhort them that they shoulde apply all their powers vnto the obedience of righteousnesse But so long as they carrie about the relikes of the flesh they muste needes halte somewhat Therefore least they being ouercome with the knowledge of their infirmitie shoulde dispayre he preuenteth this in time comforting them in this that their workes are not to be examined according to the seuere rule of the law but their impuritie being remitted God doth fauourably mercifully accept of them The yoke of the law cannot be borne but it breaketh or crusheth those that beare it it remayneth therefore that the faithful flee vnto Christ and desire him to be their deliuerer And so he offereth himself For to this end tooke he vpon him the seruitude of the law wherunto otherwise he was not a debter that he might deliuer those were vnder the lawe as the Apostle saith vnto the Galathians Gal. 4.5 What is the meaning when it is said we are not vnder the law Therfore not to be vnder the law signifieth not only that by the dead letter is prescribed vnto vs that which maketh vs guilty because we are vnable to performe it but also that we are not subiect vnto the lawe as it requireth perfect righteousnes pronouncing death against all those transgresse it in anie part Vnder the name of grace we vnderstand likewise both partes of redemption that is the remission of
their strength is not sufficient Paule saith hee founde not that were to bee wished namely the effecte of a good desire Heereunto apperteineth the confession that next followeth namely that hee did not the good hee woulde but rather the euyll which hee woulde not namely because the faithfull howsoeuer they bee right minded yet beeing priuie to theyr owne infirmitie they esteeme no worke to proceede from them without faulte For seeing Paule intreateth not heere of a fewe faultes of the Godly but in generall noteth the whole course of their life wee gather that their best woorkes are alwaye stayned with some blot of sinne so that no reward is to be hoped for but so farre forth as God doeth pardon them Finally hee repeateth that sentence namely that so farre forth as hee is indued with celestiall light hee is a faithfull witnesse and subscriber to the righteousnesse of the lawe Whereby it followeth that if wee had the pure integritie of nature the lawe shoulde not bee deadly vnto vs for the lawe is not aduersante to that man who being of a sounde minde abhorreth from sinne Howebeit health is of the celestiall Phisition 21 I finde then by the lawe that when I woulde doe good euil is present with me 22 For I consent to the law of God concerning the inner man 23 But I see another lawe in my members rebelling agaynst the lawe of my mynde and leadinge mee captiue vnto the Lawe of sinne whiche is in my members 21 I finde then Here Paule imagineth a fourefolde lawe Namely 1. the law of God which onely is properly so called because it is the rule of righteousnesse whereby our life is fashioned aright A fourefold law 2. Hereunto he addeth the law of the minde so learning the readinesse of a faithfull minde to obey the law of the Lorde because it is a certaine confirming of vs to the lawe of God 3. On the contrary side he opposeth the lawe of vnrighteousnesse and by a certaine allusion he so calleth the dominion whiche iniquitie hath as well in a man not yet regenerate as in the fleshe of a regenerate man For the lawes of Tyraunts how wicked soeuer they bee yet abusiuely are called lawes 4. Vnto this law of sinne hee maketh the lawe of members answere that is the concupiscence resting in our members For that consent it hath with iniquitie Concerning the first member because many interpreters take the name lawe in his proper sense they vnderstande Cata or Dia and so doth Erasmus translate it by the lawe As thoug Paul had saide by the instruction and direction of the lawe he founde out that corruption was graffed in him But that thou mayest vnderstande or adde nothing the sentence shall runne well thus the faythfull whiles they goe about to doe good they find a certayne tyrannicall lawe in them selues because there â—s graffed in their marrowe and bones a corruption contrarye and rebelling the lawe of God 22 For I consent to the lawe of God Heere then thou seest what manner of diuision there is in godly myndes whence ariseth that battayle of the fleshe and the spirite whiche Augustine in a certaine place doeth notablie call the Christian warfare The lawe of God calleth man vnto the rule of righteousnes iniquitie which is as it were a tyrannicall lawe of Sathan pricketh forwarde vnto wickednesse The spirite carieth vnto the obedience of the lawe of GOD the fleshe draweth backe vnto the contrary part Man thus distracted with diuers desires is now in a maner diuided of one made two men but because the spirite ought to holde the principalitie hee iudgeth and estimateth himselfe chiefly by that part Therfore Paul saith hee was bounde captiue of his flesh because whereas hee is yet tickled and moued with euill concupiscences that is a coaction in respect of the spirituall desire which altogether resisteth But the acception of the inner man and members is diligently to bee noted which whiles many did mistake they haue fallen vpon this rocke Therefore the inner man is not simply taken for the soule but for that spirituall parte of the soule whiche is regenerate of God the worde members signifieth the other part that remayneth What is ment by members howe the spirit hath the name of inner man For as the soule is the more excellent parte of man and the bodie the inferiour so is the spirite more excellent then the fleshe By this reason therefore because the spirite occupieth the place of soule in man and the fleshe that is the corrupt and contaminated soule the place of bodie spirite hath the name of inner man and fleshe the name of members The outward man is taken in another sense the seconde to the Corinth But the circumstaunce of the present place necessarily requireth that interpretation I haue put downe and it is called inner by the way of excellencie because it possesseth the heart and hidden affections seeing the appetites of the fleshe are wandering and as it were out of man Or surely it is like as if a man shoulde compare heauen with earth For Paule by the way of contempte vnder the name of members noteth what so euer appeareth in man that he might the better declare howe the secrete renouation is hidden and couered from our sences saue so farre forth as it is apprehended by fayth Nowe then seeing the lawe of the minde without question signifieth an affection rightly composed and set in order it appeareth that this place is wickedly wrested vnto men not regenerate For Paul teacheth that suche are without minde because their minde or soule degenerateth from reason 24 O wretched man that I am who shall deliuer mee from this body of death 25 I thanke God through Iesus Christ our Lorde Then I my selfe in my minde serue the Lawe of God but in my fleshe the law of sinne 24 O wretched man Hee windeth vp the disputation with a vehement exclamation whereby hee teacheth that wee are not onely to striue with our fleshe but with continuall sighing to bewayle both with our selues and before God our vnhappinesse And hee demaundeth not by whom hee might be deliuered as though hee doubted as vnbeleeuers doe who holde not that there is one onely deliuered But it is the voyce of one panting and almost fanting because hee doeth not sufficiently see present helpe And therefore hath he vsed the word take or deliuer that hee might shewe howe there is required vnto this deliueraunce a speciall power of God By the body of death Hee meaneth the masse of sinne What is ment by the body of death or heape whereon man is compacted sauing that in him there remained onely certayne reliques with whose bondes hee was holden captiue The pronowne this or of this which I with Erasmus haue referred vnto bodie may also fitly bee applied vnto death but almost in the same sence because the minde of Paule is to shewe that the eyes of the sonnes of God are opened that they
might prudently discerne from the lawe of God the corruption of their nature and death which proceedeth thence Howe bee it the name body is all one with the name externall man and members for Paul noteth this to bee the originall of sinne that man is fallen from the lawe of his creation and so is become carnall and earthly For although hee doe yet excell bruite beastes yet his true dignitie is taken from him and that which remayneth is filled with innumerable corruptions so that his soule as it is degenerate Gen. 6.3 may be said to be chāged into a body So god saith with Moses my spirit shall striue no more with mā because he is but flesh where by the way of reproch he compareth man being spoyled of his spirituall dignitie vnto brute beastes And this place of Paul serueth notably to beate downe all the glory of fleshe For it teacheth that the most perfect men of all so long as the dwell in their fleshe are addicted vnto miserie because they are subiect vnto death yea whiles they doe diligently examine them selues they finde nothing in their nature but miserie Furthermore least they shoulde cocker their dulnesse by his example Paule prouoketh them vnto carefull morninges and commaundeth them so long as they wander in earth to desire death as the onely remedie of their euill And this is the right ende of coueting or desiring death Why and howe the godly may wish for death For oftentimes desperation driueth prophane men vnto the same desire but rather for the lothsomnesse of this present life then for the wearinesse of their sinne they doe wickedly wishe for death Adde also that the faithfull albeit they leuell at the true marke yet they are not caried with an vnbridled or outragious passion to wishe for death but submitte themselues to the will of God to whom we ought to liue and die Wherefore they doe not rage with indignation agaynst God but they do humbly lay their griefes in his bosome for they doe not so stay or rest in the cogitations of their miseries but being mindefull of the grace receiued they temper their sorrowe with mirth as it followeth 25 I thanke God Hee therefore addeth this thankesgiuing straightwayes least any shoulde thinke hee murmured stubbornely against God in his complaint For wee know how easie it is yea euen in iust dolour or sorrowe to fall vnto murmouring or impatiencie Notwithstanding therefore Paule bewayling his estate did feruently couet death yet he confesseth him selfe to rest in the grace of God For it is not meete that the Saintes whiles they examine their owne imperfections shoulde forgette what they haue receyued of God Finally this cogitation sufficeth to bridle impatiēcie and nourish peace namely that they are receiued into the custodie of God to the ende they shoulde neuer perish and euen nowe feele them selues indued with the first fruites of the spirite which assureth them of the eternal inheritaunce And albeit they do not yet inioy the promised glory of heauen yet they being content with that measure which they haue obtayned neuer want matter of ioy Then I my selfe A briefe conclusion wherein hee teacheth that the faythfull neuer come vnto the marke of righteousnesse We neuer come vnto the marke of righteousnes so long as wee liue in the flesh so long as they dwell in their fleshe but they are in the way vntill they haue put off the bodie By minde hee vnderstandeth not that reasonable part of the soule whiche the Philosophers make so muche on but whiche is illuminated with the spirite of God to vnderstande and will aright For there is not onely mention made of the vnderstanding but also the serious desire of heart is ioyned To conclude by this exception hee confesseth that he is in such sort addicted vnto God that yet creeping vpon the earth hee is defiled with many corruptions This is a notable place to conuince These professed themselues to bee pure that pernicious doctrine of the Catharites or Nouatian heritikes which some tumultuous spirites goe about to renewe againe at this day CHAPTER 8. 1 NOwe then there is no condemnation to them that are in Christ Iesus which walke not after the fleshe but after the spirite 2 For the lawe of the spirite of life in Christ Iesus hath made mee free from the lawe of sinne and death 3 For that which was impossible to the lawe because it was weake through the fleshe God by sending his sonne in the similitude of sinnefull fleshe yea hee hath condemned sin of sinne in the fleshe 4 That the rigeteousnesse of the lawe myght bee fulfilled in vs which walke not after the flesh but after the spirite NOwe then there is no. Hauing set downe that conflict which the godly haue with their flesh hee returneth vnto a very necessary cōsolation for them whereof he made mention before namely that although they are yet beset on euerie side with sinne neuerthelesse they are exempted from the power of death and from all curse so bee it they walke not in the fleshe but in the spirite For hee ioyneth three thinges together imperfection which is alway in the faithfull the mercy of God in pardoning and forgiuing the same regeneration of the spirite and this last verily is added least any vpon a vaine opinion should boast himselfe as though hee were freed from the curse whiles in the meane time he doth securely cocker his fleshe As the carnall man therefore doth in vaine flatter himselfe if hee being retchlesse to refourme his life vnder the pretence of this grace promise to himselfe impunitie so the trembling consciences of the godly haue an inuincible safegarde that whiles they abide in Christe they knowe they are without all danger of condemnation Nowe it behoueth vs to examine the wordes Who walke according to the spirite hee counteth those to walke according to the spirite not which haue altogether put off all the senses of flesh so that in their whole life there appeareth nothing besides a celestiall perfection but which doe so diligently labour in taming the fleshe that the studie of pietie may appeare to raigne in them hee denieth such to walke according to the fleshe because wheresoeuer the sincere feare of God florisheth it taketh the dominion away from the fleshe albeit it doth not abolishe all the corruptions thereof 2 For the lawe of the spirite of life This is a confirmation of the former sentence for the vnderstanding wherof the signification of the wordes is to be obserued What is meant by the law of the spirit He calleth the lawe of the spirite improperly the spirite of God which sprinckleth our soules with the blood of Christ not only that it might cleanse them from the blot of sinne in respect of giltinesse but also sanctifie them vnto true puritie He addeth that it quickeneth for the Genetiue case after the maner of the Hebrewes is taken for an Epitheton whereupon it followeth that who so
hee hath testified that all the mysteries of God doe farre exceede the capacitie of our vnderstanding straightwayes addeth that the faithfull vnderstande the minde of the Lorde because they haue not receiued the spirite of this worlde but the spirite whiche is giuen them of God by the which they are taught of his goodnesse which otherwise is incomprehensible Therfore as wee are not able by our owne strength to finde out the secretes of God so by the grace of the holy spirite wee haue accesse into the sure and cleere knowledge of them Nowe if it bee our partes to followe the spirite our guide wheresoeuer the same leaueth vs there we are to stay as it were stande still If any couet to know more then hee hath reuealed hee shall be ouer come with the brightnesse of that inaccessable light Esay 40.13 1. Cor. 2.06 That distinction which I brought of late betweene the secrete counsaile of God and his reuealed will in the scripture is to bee remembred For albeit all the doctrine of the scripture in highnesse exceede the wit of man yet is not the way thereunto shut vp against the faithfull which doe reuerently and soberly followe the spirite for their guide But there is another consideration of his secrete counsaile the depth and height whereof cannot by searching be come vnto 35 Who hath giuen to him first Another reason whereby the righteousnes of God is mightily defended against all the accusations of the wicked For if no man hath by his merites bounde God vnto him then none can iustly expostulate with him because hee hath not receiued a rewarde For hee that will force any to doe him good must needes shewe his merites wherby he hath deserued so at his hands This is then the meaning of the words of Paul God cannot otherwise be charged with vnrighteousnesse vnlesse it bee saide that hee giueth not to euery one their owne but it is euident that none is defrauded of his right by hym seeing hee is bounde to no man for what man can boast of any worke of his whereby hee hath merited his fauour And this place is worthie to bee noted wherein wee are taught that it is not in our power by our good workes to prouoke the Lorde to saue vs but hee preuenteth vs beeing vnworthie by his meere goodnesse For hee doth not onely shewe what men are wonte to doe but what they are any way able to doe If so bee that we would diligently examine our selues wee shoulde not only finde that God is not indebted to vs but that wee altogether are subiect to his iudgement so that we haue not only deserued no fauour at his hands but also are more then worthie of eternall death And Paule doth not onely gather that hee is no debter vnto vs because of our corrupt and contaminated nature but also though man were perfect yet he denieth that hee coulde bring any thinge at all before GOD whereby he might winne his fauour for so soone as man beginneth to bee euen by the righte of creation hee is so bounde vnto his Creator that hee hath nothing of his owne In vaine therefore shall wee goe about to take from him his right that hee may not freely according to his pleasure deale with his owne woorkemanship as though there were a mutuall regarde of some thing receiued and bestowed 36 because all things are of him and by him This is a confirmation of the former sentence For hee sheweth it is farre off that wee shoulde bee able to glory in any good thing of our owne against God seeing wee were created by him of nothing and in him haue our present beeyng Hereeby hee gathereth it to be meete that our being shoulde bee directed to his glory For howe vnorderly a dealing were it that the creatures which hee hath made and conserueth shoulde bee otherwayes imployed then to the setting out of his glory I know this particle eis auton to be taken sometimes for en auto yet abusiuely But seeing the proper signification serueth best to the present argument it is better to reteine it then to flee vnto that which is improper The summe is that the whole order of nature is euerted and ouerthrowne if the same GOD whiche is the beginning of all thinges bee not also the ende To him bee glory Nowe hee doeth boldly take vnto him the proposition as though it were proued for an infallible proposition namely that the glory of God ought euery way abyde immoueable For it shall bee a colde sentence if you take it generally but the force consisteth vppon the circumstance of the place namely that God doth challenge vnto himselfe an absolute authoritie and that in the estate of mankinde and all the worlde nothing is to bee sought for but his glory Whereupon it insueth that those cogitations are absurde and farre from reason yea they are mad whatsoeuer they be tend to the diminishing of his glory CHAP. 12. 1 THerefore I beseeche you brethren by the mercies of God that yee giue your bodies a liuely Sacrifice holy and acceptable vnto GOD which is your reasonable seruice 2 And fashion not your selues to this worlde but be ye changed in the renuing of your minde that yee may proue what is the good will of God acceptable and perfect AFter that Paul hath handeled those thinges at the which it was meet he shoulde begin in the erecting the kingdome of God namely that righteousnesse is to bee sought for of God onely that saluation muste come vnto vs by his onely mercie that the summe of al good things is laide vp for vs and dayly offered in Christe onely Nowe very aptly he passeth vnto the reformation of manners Seeing by that healthfull knowledge of God and Christe the soule is as it were regenerate into a celestiall life and by godly exhortations and precepts the life it selfe is after a sorte framed and fashioned For in vaine doest thou goe about to shewe the practise or studie of composing and ordering the life if first thou doest not shew vnto men that the original of all righteousnesse is in God and Christ which is to raise them frō the dead And this is the principall differēce of the Gospell and Philosophie For albeit the Philosophers doe intreate of manners very excellentlie and with great commendation of wit yet notwithstanding whatsoeuer beautie appeareth in their precepts it is like a fayre building of an house without a foundation because the principles being omitted they propound a maymed doctrine not vnlike a bodie without a head Neither is the maner of teaching vsed in Poperie much vnlike For although by the way they make mention of the faith of Christe and the grace of the holy spirite yet it is apparant how they come neerer vnto prophane philosophers then vnto Christ and his Apostles And as the Philosophers before they put down lawes touching maners intreat first of the end of goodnes and searche out the originall of vertues whence afterwarde they
his higher powers For there is no power but of God for the powers which be are ordeyned of God 2 Therefore he which resisteth the power resisteth the ordinaunce of God and they which shall resist shall get vnto them selues iudgement 1 LEt euery soule c. that hee doeth so diligently handle this place yea that whiles he dealeth with the institution or fashioning of a christian life therby appeareth he was constrayned therunto by some great necessitie which seeing the preaching of the Gospell doeth alway bring with it at that tyme chiefly it was like to bring it For thereby alway tumultuous spirites who thinke the kingdom of Christ can not be sufficiently aduaunced vnlesse all earthly powers or authorities bee suppressed neyther that they can inioy the libertie giuen by him Causes mouing Paul to intreat of obedience to Magistrates except they shake off euery yoke of humayne subiection Howebeit this error did possesse the Iewes aboue others who thought it vnmeete that the progenie of Abraham whose kingdome florished before the comming of the Sauiour shoulde nowe after his manifestation abide in seruitude And there was also another thing which did no lesse alienate the Iewes then the Gentiles from their princes namely because they did not only all of them abhorre from pietie but also with most infestuous or deadly mindes did persecute religion Therefore it seemed an absurd thing to acknowledge them for lawfull Lords and princes who went about to take the kingdome from Christ the onely Lorde of heauen and earth For these causes it is like Paul was mooued that with greater care hee might confirme the authoritie of Magistrates And first of al he putteth down a generall precept where in summarily be comprehendeth that he is about to speake of then afterwarde he addeth those thinges which make vnto the exposition and confirmation of the precept Hee calleth them high powers not the highest powers as though they obtayned the highest empire or rule but which excell aboue other men In respect therefore of subiectes and not in respect of them selues one being compared with another Magistrates are so called And verily by this worde the Apostle seemeth vnto me to go about to take away the curiositie of men who are often wont to enquire by what right they which are in authoritie came by their power but to vs it ought to suffice that they doe rule For they haue not ascended vnto this estate by their owne strengthe but they are placed by the hande of God And whereas he nameth euery soule thereby hee taketh away all exception least any should pretende an immunitie or freedome from the common subiection For there is no power but of God A reason why we should be subiect to Magistrates A reason why wee should be subiect vnto Magistrates because they are ordayned by the ordinaunce of God For if it be the Lordes pleasure so to gouerne the worlde he goeth about to inuert the ordinaunce of God and so resisteth God him selfe who so despiseth or reiecteth the authoritie or higher power seeing to contemne his prouidence who is the author of ciuill gouernment is to fight against him Furthermore vnderstande that authorities or powers are of God not as the pestilence How the higher powers are of God hunger warre and such like punishments of sinne are sayde to bee of him but because hee hath appointed them for the lawfull and right administration of the worlde For albeit tyrannies and vniust dominations in as much as they are full of deformitie are not of the ordinarie gouernement yet neuerthelesse the right of gouernement is ordeyned of God for the health of mankinde Therefore seeing it is lawfull both to repell warres and also to seeke remedies agaynst other euilles the Apostle commaundeth the authoritie and gouernement of Magistrates to be willingly and cheerefully receiued and reuerenced of vs as profitable vnto mankinde For wee can not properly call those punishmentes which God layeth vpon men for their sinnes ordinaunces but those meanes which he hath purposely set downe for the conseruation of a lawfull order 2 And they which shall resist Because none can resist God but to their owne destruction hee threatneth that they shall not scape vnpunished who so oppose themselues in this respecte agaynst the prouidence of GOD. Therefore wee are to take heede least wee fall vnder this sentence By iudgemente I vnderstande not onely that punishment whiche is executed by the Magistrate as though hee woulde haue sayde they are iustly punished that rebell agaynst authoritie but also euery vengeaunce of GOD what way so euer it come For hee teacheth generally what ende abideth for those fight against God 3 For princes are not a terrour to good workes but to euill Wilt thou then not feare the power do good and thou shalt haue prayse of it 4 For he is the minister of God to thy wealth But if thou hast done any euill feare for he beareth not the swoorde in vayne For hee is the minister of God to take vengeance on those which do euill 3 For princes Nowe also he commendeth vnto vs the obedience of princes by that profite commeth of them Therefore this particle causal gar that is for is to bee referred vnto the first proposition and not vnto the last sentence Finally The commodity for which God hath ordeined magistrates this is the commoditie namely that God by that meanes will prouide for the tranquillitie of good men and for the brideling of the way wardnesse of euill men in which two thinges the saftie of mankind is conteined For vnlesse the fury of godles persons bee met withall and innocent men bee defended from their lust all thinges shall foorthwith come to naught If this then bee the onely medicine whereby mankinde is deliuered from destruccion it ought to be diligently conserued of vs vnlesse wee will professe our selues to be the publique enimies of mankinde And whereas hee addeth Wilt thou not feare doe good Thereby he insinuateth there is no cause why we should bee afraid of the Magistrate if that we be good yea The duty of the magistrate that this is a secrete testimonie of an euill conscience and one deuising some mischiefe if any goe about to shake off or put from him that yoke Howbeit heere hee speaketh of the true and as it were the naturall dutie of the Magistrate from the which although they oftentimes which beare rule do degenerate yet the obedience is to be giuen them which is due vnto princes For if an euill prince bee the scourge of the Lord to punish the sinnes of the people let vs remember it commeth to passe through our fault that the excellent blessing of God is made a curse vnto vs. Therefore let vs not cease to reuerence the good ordinance of God which thing we shall easily doe if we impute vnto our selues whatsoeuer euill is in it Hee therefore sheweth here to what end Magistrates are ordeined of the Lorde whose
verse namely and this also is to bee read by it selfe For it dependeth vpon the former doctrine as in latine we say adhaec vel pretereà Moreouer or furthermore He saith the time or season is knowē to the faithfull because the day of Gods calling and visitation requireth newe life and newe maners as for exposition sake he addeth afterwarde it is time to arise For it is not Chronos but Kairos by which worde is noted the occasion or fit time For nowe is our saluation neerer This place is diuersty wrested of the interpretours many referre the worde beleeued vnto the tyme of the law as though Paul said the Iewes beleeued before Christ came which interpretation I refuse as hard and coacted And surely to restraine a generall doctrine to some small part of the Church were absurde In all that congregation whereunto he wrote what one Iewe was there Then this speech shoulde not agree vnto the Romanes Moreouer the comparison of night and day in my iudgement taketh away this doubt This therefore seemeth vnto mee to be the simple meaning now is our saluation neerer then when we began to beleeue that it might bee referred vnto the time which went before faith For seeing this aduerbe hath an indifferent significatiō this proposition of the Apostle seemeth much more conuenient as appeareth by that which followeth 12 The night is past the day approcheth neere This is the occasion he made mention of a litle before For albeit the faithfull as yet are not receiued into the ful light yet very well hee cōparath the knowledge of the life to come which shineth vnto vs by the gospel vnto the morning Day here as in many other places is not put for the light of faith otherwise he wold not say it draweth neere but it is present yea now it shineth as in the midst of his course but for that brightnesse of the celestiall life whose beginnings are now seene in the gospell The summe is as by the spring of the day we gather that the full light of the sunne is at hand euen so as soone as God beginneth to call vs we gather that we ought to intend vpon the comming of Christe Hee saith the night is past because we are not so ouerwhelmed with a thick mist as the faithles are in whom there appeareth no sparkle of life but the hope of resurrection is set before our eyes by the Gospel Yea the light of faith whereby we know the brightnesse of the celestial glorie is at hand ought to stirre vs vp that wee freeze not heere vppon this earth But a little after where hee biddeth vs walke as vppon the day light hee keepeth not the same metaphore because hee compareth the present state wherein Christ shineth vnto vs to the day But by diuers waies he goeth about to exhort sometimes vnto the meditation of the life to come sometimes vnto the reuerence of the sight of God 13 Not in rioting and drunkennes He hath put downe here three sortes of vices of the which he hath noted euery one by two names to wit intemperancie excesse in liuing or in diet carnal lust and that vncleannesse is ioyned to it enuie and strife If these vices haue suche filthinesse in them that euen carnall men are ashamed to commit them in the sight of menne it is meete wee should alway absteyne from them whiche walke in the sight of God yea then when we are sequestred from the sight of men In the third pare although contention goeth before emulation yet there is no doubt but the mind of Paule is to admonish that contentions and strifes proceede foorth of this fountaine for whiles euery one seeketh to excel enuieth another And ambition is the cause of both euils 14 But put yee on the Lord Iesus Christ This Metaphor is very vsuall in the Scripture in those thinges which make eyther to the adorning or deforming of man both whiche is seene in apparrell For a filthie torne garment dishonesteth a man a handsome and cleane garment doeth greatly beautifie him To put on Christ heere signifieth to be euerie way defended by vertue of his spirite whereby we are made apt vnto all the parts of sanctitie or holinesse For so the image of God is restored in vs which is the only ornament of the soule For Paule hath respect vnto the ende of our calling because GOD adopting vs doeth graffe vs into the bodie of his onelye begotten sonne and verily vppon this condition that we putting from vs our former life may become newe men in him Wherefore in another place also he saith the faithfull put on Christ in baptisme Make no prouision for the flesh So long as we carry our flesh about we cannot altogether cast away the care thereof Gal. 3.27 for our conuersation is so in heauen that wee may soiourne in earth Therefore the thinges apperteyning to the bodie are to bee cared for How we should vse the thinges of this world yet no otherwise then helpes for our peregrination not that we should forget our countrie Yea prophane men haue said a few thinges suffice nature yet the appetites of men are insatiable He therfore which coueteth to fulfill the lusts of his fleshe must needes not onelie exceede but be drowned into a huge and deepe gulfe Paule labouring to restraine the concupiscences of men admonisheth that this is the cause of al intemperance whē no man is content with the sober and lawfull vse of thinges therefore hath hee prescribed this order that wee may serue the necessitie of our fleshe and not pamper the luste thereof So shall it come to passe that wee maye vse this worlde as not vsing it Chap. 14. 1 HIm that is weake in faith receiue not vnto doubtfulnes of disputation 2 He that beleeueth let him eate euery meate but he that is weake eateth hearbes 3 Let not him that eateth despise him that eateth not let not him which eateth not condemne him whiche eateth for the Lord hath receiued him 4 Who art thou that iudgest another mans seruant He standeth or falleth to his owne Lorde Yea he shal stand for God is able to make him stande HIm that is weake Now he passeth vnto a precept very necessarie for Ecclesiastical instruction that they whiche haue profited more in the doctrine of Christ might apply thē selues to the ruder sort and bestow their strēgth to support their weaknes For amongst the people of God there are some weaklings who vnles they be handled with great curtesie gentlenes they are discouraged at length reuolt frō religiō Which thing euen at that time chiefly as it is like did happē seeing the churches were mixed of Iewes Gentiles of whom some hauing byn long accustomed with the obseruations of the law of Moses nousled therin frō their infancy were not easily drawen frō thē othersome seeing they had learned no such thing did reiect the yoke they were not acquainted withall And because man is prone