The first Chapter.
The Commentarie of Ioh. Caluin.

PAul. I would speak nothing at al of the name of Paul: seeyng it is a thing of no such weight, that wee should stand long vpon it: and no­thing can be brought, whiche hath not been spoken of other interpre­ters before: but that with small la­bour, I may satisfie some, without any great contempt of others, this question shalbee dispatched [Page] in few wordes. Those which thinke the Apostle did take vnto him this name, as a testimony of his victory ouer Sergius y^t vn­der cōsul,Acts 13.7.9. whom ye conuerted vnto Christ, they are confuted of Luke himselfe, who sheweth y^t he was so called before that time: neither doe I thinke it like, that this name should be giuen vnto him, euer since he was cōuerted vnto Christ. Which thing I sup­pose pleased Augustine, only y^t thereby he might take occasion of disputing wittingly, whiles he saith that of a proude Saule, hee was made an humble disciple of Christ. The opinion of Origē is more probable,Paule had two names. who iudgeth him to haue had two names. For it is not vnlike, that this name Saule beyng a name of his aun­cestours, was giuen vnto him of his parents, to declare his reli­gion and kinred: & the other name Paul, to haue beene added for to testifie the title of the citie of Rome: both because they nei­ther would haue this honour obscured in him, whiche then was greatly esteemed: neither made they such reckoning of it, that it should extinguishe the remembraunce of the stocke of Israel. That he vseth the name of Paul oftener in his Epistles, this may seeme to be the cause, it was more famous, and more vsed in the Churches, vnto the which he wrote, it was more gracious in the Romaine Empyre, though lesse knowne in his owne kinred. For it behooued him to haue great care to auoyde that vayne sus­picion and hatred, wherin the very name of a Iewe was at that time with the Romaines, and Prouincials: and to beware hee increased not the madnes of his Countriemen, and to take heed to him selfe. A Seruaunt of Iesus &c. Hee adorneth him­selfe with these titles,Paule two wayes getteth authority to his doctrine. that hee might gette authoritie vnto his doctrine. And that he doth two wayes: first, whiles hee affir­meth his calling vnto the Apostleship. Secondly, when hee tea­cheth that the same calling is not strange from the Churche of Rome. For it was both very expedient that he should be an A­postle by the calling of God, and also knowen to bee appoynted to the Church of Rome. Therefore he saith that he was a mini­ster of Christ, and called vnto the office of an Apostle: whereby he signifieth y^t he did not rashly intrude himself thither. Straight way after he saith, he was separated or put apart: that hee might the better proue, he was no vulgare or common fellowe, but an excellent Apostle of the Lorde. In which signification he had al­so [Page 2] before descended from the generall, vnto that was more spe­ciall: seeyng that the Apostleshippe is a kynde of ministerye. For who so occupieth the function of teaching, is to be counted amongest the seruauntes of Christ: But Apostles, by degree of honour are most excellent amongest all others. This selection or putting a part whereof he speaketh, doth declare both the end and vse of the Apostleship. For his mynde is briefly to shewe, to what end he was called vnto this function. Therfore whereas he saith he was a seruaunt of Christ, that is common to him with al other teachers. In chalenging vnto himself y^e title of an Apostle, he preferreth himselfe before others: but because he deserueth no authority which intrudeth himselfe, he admonisheth y^t he was or­deyned of the Lord. The meaning is thus: that Paule is a seruāt of Christ, not a common seruant, but an Apostle, and that not by intrusion, but by the calling of God. Then followeth a more cleare exposition of the duety of an Apostle, namely that he is or­deined to the preaching of the Gospel. For I am not of their mynd, which referre y^e calling, wherof he speaketh, vnto the eter­nal election of God: by separation or putting apart they vnder­stand eyther that whereby hee was separated from his mothers wombe, wherof he speaketh to y^e Galathiās,Galat. 1.15. or that wherby Luke saith, he was appointed vnto the Gentiles. For simply he reioy­ceth y^t he had God his author, least any should thinke he had pre­sumptuously vsurped this honor. Here we are to note,All men are not meete for the ministery. that all mē are not meete for y^e ministery of the word, wherin there is requi­red a special calling: yea they which thinke thēselues most fit, are to take heed, y^t without calling they thrust not thēselues in. Mo­reouer, of what sort the calling of Apostles & Bishops is, shalbee declared in another place. We must obserue also, that the office of an Apostle is to preach the Gospel.The office of an Apostle is to preach the Go­spel. Whereby may appeare how ridiculous those dumbe dogges are, who whē they are glo­rious only in a myter, a crooked staffe, & such masking attire, yet they boast themselues to be the successors of the Apostles. The name seruant signifieth nothing els then a minister: for it is re­ferred vnto the office. Which I note for this cause that the error of those may be takē away, who to no purpose dispute subtilly of this word seruaunt, whiles they thinke there is conteyned vnder it, a contrariety betweene the seruise of Moses and Christ.

[Page] Which he had promised before, &c. Because that doctrine which is suspected to be new euen through the suspition of new­nesse hath lost a great part of his authority: hee establisheth the faith of the Gospel, by the antiquity thereof: as if he should say, Christ came not into the earth vpō the suddaine,The doctrine of the Gospel is no new doctrine neither brought he a new, & strāge kynd of doctrine: for he himselfe together with his Gospel, hath beene promised, & looked for, since the begin­ning of the world. Now because antiquity is many times feined, he addeth witnesses, and those also approued, that all suspition might be taken away: namely the Prophets of God. Thirdly he addeth that their testimonies are truely registred: namely, in the holy Scriptures. Out of this place wee may geather what the Gospel is: which he teacheth not to haue beene preached, but on­ly promised by the Prophets. Therfore if the Prophets did pro­mise the Gospel, it followeth then, that the Lorde being at the length manifested in the flesh, it was exhibited: they are therfore deceiued that confound the promises with the Gospell:A difference be­tweene the Go­spel and the promises. seeyng the Gospel properly is a solemne preaching of Christ manife­sted, in whom the promises are exhibited.

Of his sonne &c. A notable place, wherein we are taught, that the whole Gospel is comprehended in Christ: so that who­soeuer goeth a foote from Christ, withdraweth himselfe from the Gospel. For seeyng he is the liuely and expresse image of the fa­ther, it is no maruell, though he onely be set before vs, vnto whō all our faith ought to bend it selfe, and in whom it ought to con­sist.Christ is the summe of the Gospel. This is therefore a certayne description of the Gospell: whereby Paule sheweth briefly what is conteined in it. I haue turned the words following in the same case, Iesus Christ, &c. For this coniunction of the text, seemed vnto me, best to agree. Whereuppon it is to be concluded, that he which hath profited accordingly in the knowledge of Christ, hath obteyned, whatsoe­uer may be learned out of the Gospel. As on the contrary, they which seeke to be wise out of Christ, are not onely foolishe, but altogether madde.Two things to be considered in Christ. Who was made &c. Two thinges are to be sought for in Christ, that we may find saluation in him: his di­uinitie, and his humanity. His diuinitie conteyneth in it selfe, his power, righteousnes, and life, which are communicated vnto vs by his humanitie. Wherefore the Apostle put them both [Page 3] downe precisely, in the summe of the Gospel, that Christ was ex­hibited in the flesh, and in the same declared himselfe to be the sonne of God: like as Iohn,Iohn 1.14. when he had said that the worde was made flesh, he addeth that his glory was seene in the flesh, as the glory of the onely begotten sonne of God. And it is not without great consideration, that he fetcheth the kinred, and petigrue of Christ, specially from Dauid his great Grandfather: for here­by he calleth vs vnto the promises: least we should doubt, whe­ther this were he, that was promised in old time. The promise made vnto Dauid, was so famous, that it is euident, by vse to haue beene taken vp amongst the Iewes, to cal the Messias the sonne of Dauid. This thing therefore maketh for the assurance of our faith, that Christ came of Dauid. He addeth. According to the fleshe: That we might knowe he hath somewhat a­boue fleshe, which he brought from heauen, and tooke it not of Dauid: Namely that, which he addeth afterward of the glorie of the dietie. Moreouer in these wordes. Paule doth not onelye proue Christ to haue taken the true nature of fleshe, but also plainelye distinguisheth the humaine nature, from the diuine in him: and so hee refuteth the wicked doting of Seruetus, who faigned Christe to haue fleshe composed of three vncreated ele­mentes.

4 And declared to be the sonne of God &c. Or if you had rather, determined or appoynted: as if he should say, the vertue of his resurrection, was in steede of a decree,Psal. 2, 7. whereby hee was denounced to be the sonne of God: as it is said, this day haue I begoten thee. For that same begetting is to bee referred vnto knowledge. And albeit some men make here three diuers testi­monies of Christes diuinitie, by power vnderstanding myracles, secondly, the testimonie of the spirite,Christ declared to be true God by his resurrec­tion. lastly the resurrection of the dead: I had rather ioyne them all together, and reduce all three vnto one, after this manner, Christ is the determined or ap­poynted sonne of God, hauing openly declared a true celestial, and the very same power of the spirit, when he rose from the dead: but this power is comprehended, when it is sealed by the same spirite in our heartes. Vnto whiche interpretation the phrase of the Apostle agreeth very well: for he saith he was de­clared in power, or mightily, because there appeared in him [Page] 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 y^e 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 [Page 4] 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 [Page] 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 shalbe 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 vs a very fruitfull doctrine, which I will comprise in fewe wordes, and leaue to the consideration of euery man. Assuredly Paul defineth not y^e praise of our saluation, to be in our selues, but deriueth it wholly frō y^e fountayne of Gods free & fatherly loue towards vs.Gods free & fa­therly mercy is the fountayne of health and saluation. For hee ma­keth this y^e original, y^t God loued vs. And what other cause was there of his loue then his meere goodnesse? Hereupon not onlie our calling dependeth, whereby in his time he sealeth his adopti­on in those,Two things re­quired in the true members of Christ, faith in Gods mercy and the study of pietie. whom he had freely chosen before. But also we gea­ther, that none can rightly associate or couple himselfe vnto the number of the faithful, but they must certainly beleeue that the Lorde is mercifull vnto them, although they are vnworthy, and miserable sinners, and being stirred by his goodnes, must giue [Page 5] all their studie to come vnto holinesse. For hee hath not called vs vnto vncleannesse but vnto holinesse.1. Thes. 4.7. Seing the Greeke may be translated by the second person, I doe not see the reason why the person should be chaunged. Grace and peace. Before all other thinges it is to be wished, that we may haue GOD fauourable towards vs: which is signified by grace. As all thinges fal out for good, where Gods fa­uour shineth, so on the contrary &c. Then secondly that pro­speritie and successe of al thinges may proceede from him, which is vnderstood by the word peace. For howsoeuer al things seeme to laugh vpon vs: if God be angry, euen blessing it selfe is tur­ned into a curse. Therefore the only foundacion of our felicity is the fauour of God: whereby we inioy true and perfect prosperi­tie, yea euen in aduersities also our saluation is aduaunced. And whereas he prayeth for peace from the Lord, we vnderstand, that whatsoeuer good thing commeth vnto vs, the same is a fruite of Gods fauour. Neither is this to be omitted, that he doth also pray for these good thinges from the Lord Iesus.All good things come vnto vs through Christ. For worthily is this honour giuen vnto him, who is not only the minister and dispo­ser of his fathers bountifulnes towardes vs, but also together with the father worketh all thinges. Yet the mind of the Apostle properly is to note, that all the benefites of God come vnto vs through him. There are some which by the worde peace, had ra­ther vnderstand the peace of conscience: which signification I denie not but sometimes it hath: but seeing it is most certayne y^t the mynd of the Apostle in this place, was briefly to put downe the summe of good things, that former interpretation whiche is approued of Bucer, is more conuenient by a great deale. There­fore hee willing to wishe the summe of felicitie vnto the godlye, goeth vnto the fountayne, as of late, namely the grace of GOD, which alone doeth not onelie bring vnto vs e­ternall blessednesse, but also is the cause of all good thinges in this life.

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Alwaies in my prayers, beseeching that by some meanes one time or other, I might haue a prosperous iourney by the will of God to come vnto you.

8 First &c. Here beginneth the entraunce, which is verie aptly applyed vnto the cause, for by reasons taken as well from his owne person, as from theirs, he doeth conueniently prepare them vnto docilitie or easines to be taught.Paule prepa­reth the mynds of the Romanes by reasons takē both from his owne and their person. The reason from their persō is, that he reporteth y^e famousnes of their faith. For therby he insinuateth, that they being laden with the publike prayse of Churches, could not refuse an Apostle of the Lorde, but they shoulde deceyue that opinion which all men had conceiued of them: which is counted barbarous, and in a manner nigh vnto infidelitie. As this reporte therefore ought to induce the Apo­stle, that hauing conceyued well of their obedience, hee shoulde take vppon him according to his office, to teache and instructe the Romanes: so it bounde the Romanes agayne, that they shoulde not despise his authoritie. From his owne person hee stirreth them vnto docilitie, with a testification of his sincere loue. For there is nothing more effectuall to pro­cure credite vnto him that counselleth, then if hee haue gotten this opinion, that hee is thought euen from his hearte, to studie and prouide for our wealth. First this is woorthie to bee no­ted, that hee so prayseth their fayth, that yet hee ascribeth it vnto GOD,Faith is the gift of God. as receyued of him. Whereby wee are taught, that fayth is the gifte of GOD. For if thankesgiuing, bee an acknowledging of a benefite: then hee doeth acknowledge fayth to bee of GOD, who so doeth giue him thankes for it. And in as muche as wee see the Apostle beginneth his gratulations with thankesgiuing:We are at all times to vse such speeches as may moue vs & others to ac­knowledge Gods goodnes. wee maye knowe that we are admonished that all our good thinges are the giftes of GOD. And also it is expedient that wee acquaint our selues with suche kinde of spee­ches, as thereby wee may the rather at all tymes bee remoued to acknowledge GOD to bee the giuer of all good thinges: [Page 6] and prouoke others also vnto the same mynde. And if it bee meete to obserue this in the least blessinges, muche more in faith: whiche is an excellent and singuler grace of GOD.We must giue thanks to God through Christ. Further­more, heere wee haue an example, howe wee are to giue thankes by Christe, according to the commaundement of the Apostle to the Hebrues:Heb. 13.15. euen as we aske and obteyne mercy at the hands of the father in his name. Finally, he calleth him his God. This is a speciall prerogatiue of the faithfull, to whom onely God gi­ueth this honor. For therin is cōteyned a mutual respect,Iere. 30.22. which is expressed in the promise: I wilbe their God, and they shalbe my people. Although I had rather restrayne it vnto y^e person which Paule did beare: that it might be an approbation of y^e obedience whiche hee performed vnto the Lord in the preaching of the Go­spel. So Ezechias calleth God, the God of Esay,Esay 27.4. when he would geue testimony vnto him that he was a true and faithful prophet. So also by a kynd of excellencie he is called the God of 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, y^t 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 [Page] 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 y^e 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 [Page 7] 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 [Page] 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 praiers, whereunto whiles the saints will bestow themselues,The godly haue vsed set and so­lemne prayers. all cares being set a part, they giue their whole studie to them. For oftentimes he mighte vpon the so­daine burst foorth into this or that wishe, and yet the Romans not in his remembrance: But as often as hee did purposely, and as it were with meditation pray vnto God, amongest others hee was also mindefull of them. Therefore hee speaketh of pecu­liar prayers, whereunto the Saints doe purposely dispose them selues: as wee see the Lorde himselfe in suche prayers to haue sought for a solitarie place. And withall he giueth to vn­derstand howe often, or rather howe continually hee was oc­cupied in them, whiles hee saith, hee prayed without cea­sing.

Beseeching, that by some meanes. Because it is not like, that from our heart wee seeke his profite, whome wee are not readie to further with our helpe: after hee hath declared his carefulnesse in procuring their saluation, nowe hee addeth a­nother argument whereby he testified before God, his loue to­wardes them: namely, in beseeching that he might helpe them. Wherefore, that you may haue the full sense, reade these words as though the worde yea were interposed: Yea, beseeching, (that by some meanes.) And when hee saith, a prosperous iour­ney by the will of the Lorde, hee declareth that hee doth not on­ly looke for the prosperitie of life from the fauour of the Lorde,Al things ought to be counted prosperous which please God. but euen thereupon to esteeme his iourney prosperous, if it bee approued of the Lorde, according to which rule, all our desires ought to be ordered.

For I desire to see you, &c. Hee might after a sort being ab­sent, haue confirmed their faith with his doctrine: but because counsaile is alwayes better taken of one present therefore he co­ueted rather to bee with them face to face. And he sheweth the ende of his counsaile, to signifie vnto them, that he would not take vpon him so wearisome a iourney for his owne, but for their profite. By spirituall giftes, hee vnderstandeth eyther the giftes of doctrine, or exhortation, or prophesie: whiche [Page 8] hee knewe he had receyued of the grace of God. Here hee hath notably set forth the lawfull vse of those giftes, vnder the word,The right vse of Gods graces. communicating or bestowing. For to that ende are diuers gifts giuen peculiarly to euery one, that all might graciously one help another, and one make another partaker of those thinges, which are giuen to euery one: of this afterward. To strengthen you. Hee qualifieth that which hee sayde of communication,Rom. 12.3. & 1. Cor. 12.11 least hee shoulde seeme to count them such, as were yet to bee instructed in the first elementes, as though they were not yet rightly entred in Christ. Therefore he saith that he coueteth to helpe them in that respect, wherein, they may yet be holpen, which haue profi­ted greatly. For all of vs haue need to be confirmed,Ephe. 4.13. till Christ be made perfect in vs. And not beyng content to haue spoken so modestly, he addeth ouer and besides, a castigation or correction, wherein hee sheweth that he did not so take vpon him the office of teaching, but that also hee coueted to learne againe of them. As if he shoulde say, I desire so to confirme you according to the measure of grace giuen vnto me, that my faith also, by your ex­ample may be incouraged: and so we may profite one another amongst our selues. Beholde into howe great moderation this godly man submitteth him selfe, that he refuseth not to seeke for confirmation of those were but rawe schollers.

Neither speaketh hee dissemblingly.None is inri­ched with suche plentie of Gods graces, but hee may some time reape profite by the simplest. For there is none in the Church of Christ so voyde of giftes, that hee can not profite vs somewhat: but our malignitie and pride hinder vs, that wee doe not receiue any such commoditie. Wee are so high minded, and dronken with foolishe glorie, that dispising others, and setting them at nought, euery man thinketh him selfe to be sufficient i­nough for him self. I had rather reade it with Bucer by the way of exhortation, then of consolation: because so it agreeth better with the premisses.

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I am debter both to the Grecians, and Barbarians, both to the wise men, and to the vnwise.

Whereas hitherto he had testified that hee did continually de­sire of God that he might at some time see them,The counsailes and purposes, yea euen of the godly are many times interrup­ted. because that might seeme to bee but a vayne thing, vnlesse hee woulde take occasion offered, nowe he certified them in that point: for hee sayth there was no want of will but of opportunitie: because he was often interrupted of his purpose.

Where we learne, that the Lorde many times ouerthroweth the counsailes of his Saintes, that he might humble them, and by such humbling, teache them to haue respecte vnto his proui­dence, that they might depende vpon it, although the Saintes, who deliberate nothing without the will of God, are not proper­ly driuen from their counsailes. For that is wicked boldnesse without regarde of God to determine vpon thinges to come, as who shoulde say, they were in our power: whiche boldenesse, Iames reproueth sharpely.Iacob. 4.13. Whereas he saith he was letted, thou mayest not otherwise take it, then that the Lorde did lay be­fore him more vrgent busines of the Church,The godly e­steeme not im­pediments as the godles doe. which he coulde not leaue without great dāmage to the Churche. Thus y^t impe­dimentes of the godly and faithles differ: that these thinke them selues then at length to be letted, when by the violent hande of the Lorde they are so hemmed in, that they can not sturre them selues: the other are content to take some lawefull reason for an impediment: neither doe they permit them selues to attempt any thing, eyther besides their office or contrary to edification. That I might haue some fruite. Vndoubtedly he speaketh of that fruite, to the gathering whereof the Apostles were sent of the Lorde:Io. 15.16. I haue chosen you, that ye might go, and bring foorth fruite, and your fruite might remaine. Which fruite albeit hee gathered it not for himselfe,Gods glorie & the felicitie of the godly are ioyned together but for the Lord, yet he calleth it his: because there is nothing more proper vnto the godly, then that which aduaunceth the glory of the Lorde, wherevnto all their fe­licitie is coupled. And he saith hee had receiued fruite amongst o­ther nations, to the ende the Romanes might be in hope, his com­ming [Page 9] vnto them should not be vnprofitable,Gods glorie & the felicitie of the godly are ioyned together. which so many nati­ons had proued to be fruitfull.

14 Grecians and Barbarians. Whom hee vnderstandeth by Grecians and Barbarians hee sheweth by an exposition: when he nameth the same in other tytles wise menne and vn­wise: for the whiche Erasmus turneth it, learned and vnlear­ned: but I had rather keepe the woordes of Paule. He reaso­neth therefore from his office, that he is not to be counted ar­rogant because he thought him selfe partely able to teache the Romanes, howe soeuer they excelled in learning, prudencie, and knowledge of thinges. For it pleased the Lord to send him also vnto the wise.

Two thinges are here to be considered. First that the Go­spel is appoynted and offered by the commaundement of God vnto the wise,Wise mē must heare & learne the Gospel. to the ende that the Lorde might subiecte vnto him all the wisedome of this worlde, and might cause all witti­nesse, all kynde of science, and highnesse of artes giue place vn­to the simplicity of this doctrine: And so muche the more, be­cause they are brought into an order with idiotes, and are so ta­med, that they canne nowe abyde those to bee their schoole fel­lowes vnder the Schoolemayster Christe,Vnlearned men are neither to be feared away nor yet to flee away of themselues from the schoole of Christ. whom before they woulde not haue suffered to haue beene their schollers. Se­condly, the vnlearned neyther are to be driuen from this schoole, neyther are they through vayne feare of themselues to flee a­way from it. For if Paule were indebted to them, and is to bee thought to haue beene a faithfull debtor, vndoubtedlye hee perfourmed that whiche he ought. Wherefore heere they shall finde, whereof they may bee capable to inioye it. Here also all Teachers haue a rule which they may followe, namely, that mo­destly, and courteously they humble them selues to the vnlear­ned and idiotes. Hereuppon it shall come to passe,Preachers must so apply them­selues to the ca­pacity of the foo­lish, that they cocker not their foolishnesse. that they may beare more patiently many trifles, and deuour almost innume­rable contempts, wherof otherwise they might be ouercome. Yet withall let them remember, that they are so bound vnto the foo­lishe: that they are not by ouer much cockering to mainteyne their foolishnesse.

15 Therefore as muche as in meee is. Now he con­cludeth that which hee spake before of his desire. Namely, that [Page] in as muche as he sawe it was his office to sowe the Gospell a­mongest them, that he might reape fruite vnto the Lorde: he co­ueted to answeare the calling of God, so farre foorth as the Lord would permit.

16 I am not ashamed. This is a Preoccupation, or preuenting of the aduersaries obiections, wherein he foreshew­eth that he cared not for the scoffinges of the wicked, wherein also by the waye hee maketh vnto him selfe a passage vnto the setting foorth of the dignitie of the Gospel, least it should be con­temptible to the Romanes. Whiles he saith he is not ashamed, thereby he giueth to vnderstande that it is contemptible in the sight of y^e worlde.Wicked men scoffe and despise the Gospel but the godly esteeme it as y^e instrument where in god sheweth forth his power vnto saluation. And so he prepareth them now to the bearing of the reproche of the crosse of Christ, least they shoulde esteeme lesse of the Gospel, whiles they see it subiecte to the scoffinges and reproches of the wicked: but on the contrary hee sheweth in howe great price it is with the godly. First, if the power of God ought to bee in high estimation with vs, that shyneth in the Gospel. If the goodnesse of God be woorthie to be sought for and loued of vs, the Gospell is an instrument of that good­nesse: woorthy therfore is it to bee reuerenced, and honoured, if the power of God bee to be reuerenced: and as it is an instru­ment of our saluation, it is to be loued of vs. And obserue howe muche Paule attributeth vnto the ministery of the worde, when he testifieth, that therein God sheweth foorth his power vn­to saluation: for he speaketh not here of any secrete reuelation, but of the vocall preaching of the Gospel.

Whereuppon it followeth, that they doe as it were pur­poselye refuse the power of GOD: and repell farre from them his hande of deliueraunce, which withdraw themselues from the hearing of the woorde. But because it woorketh not effectu­ally in all, but onely where the spirite the inwarde teacher ligh­teneth [Page 10] their heartes: therefore he addeth, to euerie one that beleeueth. Indeede the Gospell is offered all menne to salua­tion: but the power thereof appeareth not euerie where. And whereas it is the sauour of death vnto the wicked,That the gospel is the sauoure of death to the wic­ked, it is of their malice & not of the nature of the gospel. that com­meth not so muche of the nature of the Gospel, as of their ma­lignitie and wickednesse. By declaring one saluation, he cut­teth off all other confidence: from whiche onely and sole sal­uation, whiles the wicked withdrawe them selues, they haue a certayne manifestation of their destruction in the Gospell. Therefore seeyng the Gospel doeth indifferently call all men vnto saluation, it is properly called the doctrine of saluation. For Christe is offered in it, whose proper office is to saue that was lost. And those whiche refuse to be saued by him, shall finde him a Iudge. Yet euerye where in the Scriptures this woorde saluation is simplye opposed against destruction. Ther­fore when it is named wee are to regarde what thing is spoken of. Seeyng therefore the Gospell doeth deliuer from the de­struction and curse of eternall death, the saluation thereof is life eternall. To the Iewe firste and also to the Grecian. Eternall life is the saluation of the gospel. Vnder the name of Grecians nowe he conteyneth all the Gen­tiles, as may appeare by his diuision wherein hee hath compre­hended all menne vnder two members. And it is like that he chose this nation of Grecians chiefely, to sette out other nati­ons by them, because it was first, after the Iewes, admitted into the communion or felowshippe of the couenaunte of the Gospell: Secondly, because bothe for nighnesse, and famous­nesse of tongue the Grecians were best knowen to the Iewes.Synecdoche is when by one [...] ­ny, or by a part the whole, or by a speaciall the general is vnder­stoode. It is therefore the figure Synecdoche wherein generallye hee conioyneth the Gentiles to the Iewes in the participation of the Gospell: yet notwithstanding hee putteth not the Iewes downe from their degree and order, in as muche as they were the firste in the promise and calling. Therefore he reserueth for them their prerogatiue: but foorthwith hee ad­ioyneth the Gentiles, albeit in a lower degree, partakers with them.

17 For the righteousnesse of God. This is an exposition & confirmation of the former sentence, namely,Saluation is life with god. that the Gospel is the power of God vnto saluation, For if wee seeke for salua­tion [Page] that is to say, life with God, first wee must seeke for righ­teousnesse,Without righ­teousnes, there is no life. whereby wee beeyng reconciled vnto GOD, tho­rowe his mercie maye obtayne life, whiche consisteth onelye in his beneuolence. For seeyng God hateth vnrighteousnesse, we muste needes bee righteous before wee cann bee loued of him. Therefore he signifieth that wee canne not obteyne saluation o­therwhere then in the Gospell: because GOD doeth not else where manifest vnto vs his righteousnesse, whiche onelye de­liuereth vs from destruction. And this righteousnesse whiche is the groundworke of our saluation is reuealed in the Gospell: whereupon the Gospell is called the power of God vnto salua­tion: So he reasoneth from the cause vnto the effect. Moreouer, note how rare and precious a treasure the Lorde doeth bestowe vppon vs in the Gospell, namely, the communication of his righteousnesse.Righteousnes of God, is y^t which is approued be­fore God. By the righteousnesse of God I vnderstande that righteousnesse which is approued before the tribunall seate of God: as on the contrary he is woont to call that the righteous­nesse of men, which in the opinion of men is reckoned and coun­ted for righteousnesse, although indeede it bee but a smoake. And yet I doubt not but Paule alludeth vnto manye Prophe­sies, where the spirite of God often celebrateth the righteous­nes of God in the kingdome of Christ to come. Others expound it for righteousnesse which is giuen vnto vs of God. And surely I confesse the wordes will beare this sence: because God doeth iustifie vs by the Gospel: therefore he saueth. Yet that former in­terpretation seemeth vnto me to be more agreeyng: Although I doe not greatly stande vppon that matter. That is more weigh­ty, where some thinke this righteousnesse doth not onelye con­sist in the free remission of sinnes: but partly also in the grace of regeneration. But I doe vnderstand it, that we are therfore re­stored into life, because God hath freely reconciled vs vnto him­selfe: as we shall shewe more at large afterwarde in his place. And whereas he saide before to euery one that beleeueth, now he saith from faith: for righteousnes is offered by the Gospel, & is receiued by faith.Righteousnes is offered in the Gospel, and is receiued by faith. And he addeth to faith: for looke how much our faith increaseth in vs, & how much we haue profited in this know­ledge, by so much the righteousnesse of God together with them is augmented in vs, & after a sort y^e possession therof is established. [Page 11] As soone as wee doe taste of the Gospell, wee see the counte­naunce of GOD, but a farre off, fauourable and pleasant tow­ardes vs: the more that the knowledge of pietie groweth in vs,As faith and knowledge of y^e Gospel increase, so the righteous­nes of God in­creaseth in vs. as it were by comming neerer, wee beholde the grace of God more cleare and more familiarly. Whereas many thinke there is vn­der these wordes a secrete comparing of the olde with the newe Testament, that is more subtile then firme. For Paule do­eth not here compare the fathers whiche liued vnder the Lawe with vs, but noteth the daylye progresse and proceeding in e­uerye faithfull man. As it is written. By the authoritie of the Prophete Habacuc hee prooueth this righteousnesse of fayth. For hee, when hee prophecieth the destruction of the proude, addeth also, that the life of the iust consisteth in fayth. And wee liue not in the sight of GOD but by righteousnesse: Therefore it followeth that our righteousnesse also doeth de­pende vppon faith. And the verbe future noteth the conti­nuall perpetuitie of that life whereof hee speaketh: as if hee hadde sayde, it is not momentaney, but shall endure for e­uer. For the wicked also are proude through a false opinion of life: but whiles they saye peace and all is well,1. Thes. 5.3. sodayne­lie destruction commeth vppon them.The life of the wicked is but a shadow. It is therefore but a shadowe whiche continueth but a moment: and it is fayth one­lye whiche bringeth eternall life. Whence is that, but be­cause fayth doeth bringe vs vnto GOD, and setleth our life in him? For vnlesse this were the meaninge of the Prophete, that then, and not before, wee stande, when by fayth wee leane vppon GOD, Paule had not aptlye applyed this testimo­nye. And vndoubtedly hee hath not otherwise ascribed the life of the Godly vnto fayth, but so farre as, the pryde of the worlde beeyng condemned, they gather them selues vnder the safe­garde of one God. Hee doeth not nowe vppon sette purpose handle this cause: and therefore hee maketh no mention of free righteousnesse: but euen by the nature of fayth it is suffici­entlye apparaunt, that this testimonye is fittely applyed vnto the present cause.

Furthermore, by this disputation wee doe necessarily ga­ther the mutuall relation betweene faith and the Gospell. [Page] For because it is sayde the iust shall liue by faith, hee inferreth that this life is receiued by the Gospell.Faith and the Gospel haue a mutuall respect one to y^e other. Nowe wee haue the state, or principall poynt of this first part of the Epistle, name­ly, that by the onelye mercie of GOD wee are iustified. As yet we haue not this particularly expressed in the words of Paul: but by the Text it will easily appeare afterward,The state of the first part of this Epistle. that our righte­ousnesse which is grounded vpon faith, doth wholly depend vpon the mercy of God.

18 The wrath of GOD is reuealed. Nowe hee ar­gueth from the comparing of contraries, whereby hee proo­ueth, that righteousnesse happeneth not, neyther commeth o­therwise then by the Gospel:Out of the Go­spel all men are condemned. for out of this hee sheweth all men are condemned. Therefore in it onelye is saluation to bee founde. And hee bringeth for the first argument of con­demnation: that when the frame of the worlde, and this [Page 12] comely composition of Elementes, ought to haue beene a spurre vnto man, that hee shoulde glorifie GOD: no manne was founde to doe his duetie. Whereby appeareth, howe all menne are guyltye of sacriledge, and wicked, and abhomi­nable ingratitude. Some menne thinke this to bee the firste proposition or generall sentence: that Paule might beginne his Sermon at Repentaunce: but my mynde is, that the dis­putation beginneth heere: And that the state of the cause was sette downe in the former proposition. For the purpose of Paule is to shewe where saluation is to bee sought for. And hee hath alreadye pronounced that wee doe not otherwise ob­tayne it then by the Gospell. But because fleshe doeth not willinglye humble it selfe thus farre, that it might assigne the prayse of saluation to the onelye grace of GOD,Seeing al men are guilty of e­ternall death in themselues who so wilbe saued must seeke for life else where. Paule prooueth the whole worlde to bee guiltye of eternall death. Whereuppon it ensueth that wee must seeke for life else where, seeyng wee are all loste and vtterlye cast awaye in our selues. Howe bee it the woordes beeyng diligentlye weighed will helpe greatelye to the vnderstanding of the tenour of the pro­position. Some putte a difference betweene impietye and vnrighteousnesse after this sorte, by the firste woorde they vn­derstand the violating of the woorshippe of GOD, by the se­cond the violating of that equitye shoulde be amongst men. But because the Apostle immediatly after referreth that vnrighteous­nesse vnto the neglect of religion, we wil vnderstand both as one, and the same.

Secondlye, all impietye of menne:Hypallage is when in speeche the order of things is tur­ned. by the figure Hy­pallage, for the impietie of all men: or, whereof all menne are guiltye. One thing, to witte vnthankfulnesse against God, is sette foorth by two names, because wee offende therein two wayes. It is called Asebeia id est impiety or vngodlines, as a dis­honouring of God. It is called Adigeia [...]d est vnrighteousnes, or iniustice, because man in taking vnto him selfe that is Gods, hath vniustly robbed GOD of his honour. Wrath, an humane af­fection, after the manner of the Scripture,How God is said to be an­grie. is put for the reuēge­ment of God: because GOD when hee punisheth seemeth (in our opinion) to bee angrye. Therefore it doeth not signifye [Page] any motion in GOD: but onelye hath respecte vnto the sence of the sinner that is punished. When hee sayeth that the same is reuealed from heauen, although this particle from heauen, bee taken of some in steede of an Epitheton as though it were sayde, of the Celestiall GOD: yet I thinke there is more efficacie in it, after this sence, whether soeuer a manne looke about him, he shall finde no health, for so farre and wyde as the heauens are, the wrath of God is powred out into the whole worlde. The trueth of God, signifieth the true know­ledge of GOD.Gods truth is withholdē, whē his true know­ledge is suppres­sed or obscured. To withholde it, is to suppresse or obscure it: whereby they are as it were accused of thefte. Where wee translate it, vniustlye, Paule hath, in vnrighteousnesse: which phrase of the Hebrewes is all one: but wee studie to bee playne.

19 For as muche as that, whiche may bee knowen of God. Thus hee tearmeth that, whiche is lawefull or expedi­ent for vs to knowe of GOD. And hee vnderstandeth all that whiche appertayneth to the setting foorth of the glorye of the Lorde: or (whiche is all one) whatsoeuer might mooue or stirre vs to glorifie God. By whiche woorde hee signify­eth that GOD can not bee conceyued of vs,God cannot be knowen as he is, but only so farre as it hath plea­sed him to make himself knowen. howe greate hee is: but there is a certayne measure, within the whiche men ought to keepe them selues: euen as God applyeth to our ca­pacitye what so euer hee testifieth of him selfe. Those dote therefore whosoeuer they bee, contende to knowe what God is: because it is not vayne that the Spirite, the Teacher of true wisedome doeth call vs vnto To gnoston to saye, whiche maye bee knowen of God. And howe it maye bee knowen hee will shewe straight way in that which followeth. For the grea­ter Emphasis, hee sayeth rather, in them, then simply, them. For although the Apostle, doeth euery where vse the Phra­ses of the Hebrewe tongue, wherein Beth is often superflu­ous, yet heere it is thought hee woulde shewe suche a manife­station of God, whereby they might bee vrged more neerelye then that they coulde make anye euasion: as vndoubtedly euery one of vs doeth feele it grauen in his heart. Whereas he sayeth, God hath shewed it. the meaning is, that man was therefore made, that he might be a beholder of the frame of the world, and [Page 13] that therefore were eyes giuen vnto him, that by the beholding of so goodly a spectacle,The beholding of Gods worke­manship in the creation should leade vs vnto God. he might be carried vnto the author him selfe.

20 For the inuisible thinges of him. God by him­selfe is inuisible: but because his Maiestie shyneth in all his workes and creatures, men ought in them to acknowledge him: For they doe playnlye shewe foorth their woorkemaister. In whiche respect the Apostle to the Hebrewes calleth the worlde a glasse or spectacle of inuisible thinges. Hee reckoneth not particulerly, what thinges maye bee considered in God:By the glasse of Gods creatures we may come e­uē to the know­ledge of his e­ternall power & Godhead. but he teacheth that wee may by that glasse come euen vnto the know­ledge of his eternall power and Godhead. For it behooueth him who is the authour of all thinges to bee without begin­ning, and of him selfe. When wee are come thither, nowe the Godhead sheweth it selfe: which cannot consist but with eue­rye the vertues of God, seeing they are all comprehended vnder it.

To the intent that they shoulde bee without excuse. Heereby it doeth easilye appeare, what menne gette by this demonstration: namelye that they can alleadge no excuse bee­fore the iudgement of GOD, but they are iustlye condem­ned. Let this distinction therefore stande: the demonstration of God, whereby hee maketh his glorie apparaunt in his creatures,The reuelation of God in his creatures hath a two fold con­sideration. in respecte of the brightnesse thereof is cleere enough: but in respecte of our ca [...]citie is not so sufficient. Yet wee are not so blynde, that wee canne pretende ignoraunce, to quite vs from the blame of naughtinesse or peruersitie. First wee con­ceyue with our selues there is a God: Secondly, that the same whosoeuer hee bee, is to bee woorshipped. But heere our reason fayleth, before it canne obtayne eyther who is GOD,Heb. 11.3. It is the light of faith whe [...]eby we profit aright in the creation of the world. or what hee is. Wherefore the Apostle to the Hebrewes ascribeth this light vnto fayth, that a manne shoulde profite truely in the creation of the worlde. And not without cause: for throughe blyndnesse wee are so hyndered that wee can not come vnto the marke, wee see so farre that we can not pretende anye excuse. Paule declareth both these thinges notably when hee sayeth, that God in tymes past suffered the Gentiles in ignoraunce: Ne­uerthelesse he left not himselfe without witnesse,Acts 14.17. because he gaue [Page] vnto them rayne, and fruitfulnesse from heauen. Therefore this knowledge of God, whiche auayleth onelye to take awaye ex­cuse,Io. 17.3. Iere. 9.24. differeth greatly from that knowledge bringeth saluation, whereof Christ speaketh and wherein Ieremie teacheth we are to reioyce.

20 Because that when they knewe God. Heere hee testi­fieth plainely, that God hath put into the myndes of all men the knowledge of himselfe: that is to saye, hee hath so manifested him selfe by his workes, that needes they must beholde that, whi­che of their own accord they seeke not after, namely that there is some God. For neither the worlde was existant by chaunce, nei­ther did it come foorth of it selfe. But wee must alwayes note in what degree of knowledge they abode in, as nowe it follow­eth,What manner of knowledge was in y^e Gen­tiles: namely an vneffectuall. they glorified him not as God. God can not be concei­ued without his eternitie, power, wisedome, goodnesse, trueth, righteousnesse and mercie. His eternity appeareth in this, that hee is the Author of all thinges. His power, that hee holdeth all thinges in his hande, and maketh that they consist in him. His wisedome, by the most apte disposing of all thinges. His goodnesse, because there was none other cause why he should make all thinges, neyther canne hee bee mooued by anye o­ther reason to conserue them, then for his onelye goodnesse. His iustice, in the ruling or gouerning of all thinges, bee­cause hee punisheth the guiltye, and deliuereth the innocent. His mercye that with so greate patience hee suffereth the per­uersitye of menne. His trueth, in this that hee is immuta­ble: Therefore hee whiche hath conceyued the knowledge of GOD, nowe oweth vnto him the glorie of eternitye, wise­dome, goodnesse and righteousnesse. Whiles menne doe not acknowledge suche vertues in GOD, but dreame of him as vppon a vayne phantasie: they are woorthilye sayde to robbe him wickedlye of his honour.As we are in­debted to God for infinite be­nefits, so chiefly for that he hath reuealed him selfe vnto vs. And it is not without cause hee addeth, they were not thankefull. For there is no manne that is not indebted vnto him for infinite his benefites. Yea and if it were in nothing else, euen heerein hath hee suf­ficientlye made vs his debtoures, that hee hath vouchesa­fed to reueale him selfe vnto vs. But they became vayne, &c. That is to saye, hauing lefte the trueth of God, were [Page 14] turned to the vanity of their owne sence, all the quicknesse or sharpenesse whereof is but vayne, and passeth away like a smoke. And so their foolishe mynde, coulde vnderstande nothing aright:All mans sharp­nes is but vaine to vnderstande and serue God aright. but by all meanes was carried headlong into errours and lyes. This is that vnrighteousnesse, which by and by choketh through his prauitie the seede of true knowledge, before it come to per­fection.

22 When they professed. Out of this place commonlye they take an argumente, to thinke that Paule hath heere to doe with Philosophers, who speciallye challen­ged vnto them selues the prayse of wisedome. And they thinke this to bee the course of Paules disputation, that the excellencie of the great Doctours beyng beaten downe, it might consequēt­ly follow, that there was nothing prayse worthie in the common sort of people.

But they seeme vnto mee to haue ouer slender a reason to mooue them. For this thing was not peculiar vnto the Philosophers, that they shoulde thinke them selues wise in the knowledge of God: but it was a thinge common to the Gen­tiles, of what degree or order soeuer they were. Fore there was none, whiche woulde not bring the maiestye of GOD vnder his capacitye: and make God suche one as hee could conceiue in his owne sence. This temeritie is not learned (I saye) in schooles, but beeyng ingraffed in vs, doeth come together with vs (that I maye saye so) euen foorth of our mothers wombe.It hath beene a common faulte in all ages, that men trusting to their owne wit, haue imagined of God and his worship accor­ding to their owne phanta­sies.

For it is euident that this mischiefe hath raigned in all ages, that men should take vnto them selues all libertie in coy­ning superstitions. This arrogancie therefore is reprehended: that when men ought in their humilitie to haue giuen the glorie to God, they would bee wise in themselues, and pull GOD downe vnto their humilitie. For Paule holdeth this princi­ple fast, that it is his owne fault, if anye man bee estraunged from the woorshippe of God. As if hee shoulde saye, bee­cause they haue proudelye lifte vppe them selues, therefore through the iuste vengeaunce of God they haue beene infatua­ted or made foolishe. Concerning that interpretation which I [Page] refuse, my reason is at hande that maketh agaynst it: because this errour of fayning an Image to GOD, hadde not his originall from the Phylosophers, but they hauinge receyued it of others with their sentence did approoue it.

23 And they turned. After they had faygned God to bee suche one, as they coulde apprehende by their carnall sence, it was farre from them to acknowledge the true God: but they made a faigned and newe GOD, or rather an image in the steede of God. That is it hee sayeth, They turned the glorye of the Lorde: because like as if a manne shoulde sub­orne, or put a straunge childe in the place of the naturall, so they departed from the true God. Neyther doeth this pretence excuse them, that yet notwithstanding they beleeued GOD dwelled in heauen: and that they counted not the wood for God, but for an Image: For euen this same is contumelious a­gainst God,It is great con­tumely against God to imagin so grosely of him, as to re­semble him to a mortall, yea or immortall cre­ature. that they imagined so grosely of his Maiestye, that they durst make vnto him an image. And from the guylti­nesse of suche presumption no man can be exempted: no not the Priestes nor Lawgiuers: nor Phylosophers, of whom he that was most sober, euen Plato him selfe seeketh also for a fashion in God. This madnesse therefore is noted, that all woulde fi­gure God vnto them selues, which thing vndoubtedly declareth their grosse and foolishe imaginations of God. And first they defiled the maiestie of God with the similitude of corruptible man. For so I had rather turne it, then with Erasmus, of mor­tall man: Because Paule doeth not onely oppose the immor­talitie of God, against the mortalitie of man: but also that glory of his, subiect to no corruptions, against the miserable condi­tion of man. Secondly, not beeyng content with this so greate wickednesse, they descended euen vnto beastes and to those also in their kynde were most vyle. Whereby their sot­tishnesse is to be seene more clearely. Of these abhominations thou hast with Lactantius, Eusebius, & Augustinus in his booke de Ciuitate Dei.

24 VVherefore also GOD gaue them. Because impietye is a priuye or secrete mischiefe: leaste yet they shoulde fynde some startinge hole, by a more sensible demon­stration, hee sheweth that they canne no waye escape but [Page] they are iustelye condemned, for because suche fruites follow­ed that impietye, as thereby might bee gathered euident to­kens of the wrath of the Lorde. And if so bee that the wrath of GOD bee alwayes iuste, then it followeth that there went somewhat before whiche made them damnable. From the tokens or signes of Gods indignation hee nowe vrgeth the Apostasie and reuoltinge or slipping awaye of menne:Outragious sinning is a token of Gods wrath­ful indignation, and a iuste pu­nishment of the abuse of his ma­iestie. for GOD verilye so reuengeth these alienate them selues from his goodnesse, that he casteth them headlong into manifolde perdition and confusion. And comparing the likelinesse of the vices wherewithall they were pestered, with that impietye whereof hee accused them before, hee prooueth that they were by the iust iudgement of GOD so plagued. For see­yng nothing is more deere vnto vs then our owne honour, this is extreeme blyndnesse, when wee doubte not to bee reprochefull vnto our selues. Wherefore it is a moste conuenience punishemente for the blasphemye committed a­agaynst the maiestye of GOD. Hee prosecuteth this one thinge vnto the end of the Chapter, but yet hee handeleth it diuerslye, because the matter stoode neede of greate amplifica­tion.

This therefore is the summe of that hee goeth about, name­lye, that heereby it doeth appeare, the ingratitude of menne towardes GOD is inexcusable: because by sure testimonyes they shewe foorth the fierce wrath of GOD agaynst them. For they shoulde neuer haue beene plunged in so filthye lustes after the manner of beastes, vnlesse the Maiestye of God had beene maruellouslye displeased and prouoked agaynst them. Wherefore, seeyng they euerye where abounded in moste de­testable abhominations, hee gathereth that the testimonies of Gods wrath were extante in them.Gods wrath al­way iust. Nowe if this wrath of GOD neuer rage agaynst any temerously or vniustlye, but al­wayes it holdeth faste the moderation of equitye: heereby hee sheweth it is a playne case that no lesse iuste then sure destruc­tion hangeth ouer all menne. Of the manner howe God do­eth giue menne ouer vnto wickednesse, it is not necessarye I shoulde make anye large discourse in this place. For it is [Page 16] certayne he doeth permitte menne to fall, not onelye by suf­fering and winking at them: but also by his iust iudgemente hee so ordeyneth it that they shoulde bee ledde and carried both of their owne concupiscence and the Diuell into suche mad­nesse. Therefore hee vseth the woorde deliuered, according to the perpetuall manner of the Scripture: whiche woorde they racke too violentlye who thinke wee are carried vnto sinne onely by the sufferaunce of God. For as Sathan is the minister of Gods wrath and as it were his tormentoure, so hee is armed agaynst vs not by the dissembling or sufferaunce, but by the commaundement of the Iudge.Sathan is the minister of Gods wrath. And yet is neyther God cruell, nor wee innocent, seeyng Paule declareth plain­lye, that wee are not otherwise deliuered vnder his power, then if we haue deserued suche punishment. This onelye wee excepte, that the cause of sinne commeth not from God:The rootes of sinne remayne in the sinner. see­yng the rootes thereof remayne still in the sinner. For this muste alwaye be true: Destruction is thine O Israell, thy helpe is onelye in me. When he ioyneth the lustes of mans hearte with vncleannesse,Osce 13.9. priuily hee giueth vs to vnderstande what fruite our hearte bringeth foorth when it is once lefte vnto it selfe. This clause betweene them selues, hath his Em­phasis or force, for it expresseth more significantlye howe deepe and vncurable notes of infamye they had printed in their bo­dies.

25 Whiche turned. To the ende hee might plante it better in their heartes, hee repeateth the same reason whiche hee handled aboue, although not in the same woordes. Whiles the trueth of GOD is turned into a lye, his glo­rie is stayned. They therefore deserue iustlye to bee imbru­ed in all kynde of ignominie, whiche both goe aboute to robbe GOD of his honour, and also to slaunder or blaspheme him.

And they worshipped. That I might apply two verbes to one construction I haue thus translated it.What honour for religion sake is giuen to the creature, y^e same is vniustly takē from God. He properly no­teth the sinne of Idolatry: for honour canne not bee giuen for religion sake vnto the creature, but it shall bee vnwoorthe­lye and by the waye of sacriledge taken from God. In vayne [Page] is the excuse, that Images are woorshipped for Gods sake: see­ynge God acknowledgeth not this woorshippe, neyther do­eth hee accounte it acceptable to him. And then the true God is not woorshipped at all, but a faygned God whiche fleshe hath deuised vnto it selfe. And that which is added, who is bles­sed for euer, Amen. I interprete to bee spoken to the grea­ter reproche of the Idolaters, after this sence, whome onelye they ought to haue honoured, and woorshipped, and from whom they oughte to haue derogated nothing, though it were but a little.

26 For this cause GOD gaue them vppe. As though hee hadde interposed a Parenthesis, hee returneth vnto that whiche hee hadde begunne before, concerninge the reuenge­mente of the Lorde: and hee bringeth the firste example, in the horrible sinne of preposterous luste: Whereby appea­reth they were not onely giuen ouer too beastlye lustes: but also became woorse then beastes, when they ouerthrewe the whole order of nature. Secondly, hee reckoneth a greate Catalogue of vices, whiche haue both beene extant in all ages, and at that time raigned euerye where moste licentiously. Nei­ther hindereth this one whitte that euerye one was not laden with suche a heape of vices: For in reproouinge the gene­rall corruption of menne, it is sufficient if euerye one bee com­pelled to acknowledge some mole or blemishe.

Thus therefore it is to bee taken that Paule doeth heere brief­lye touch those vices, whiche both were common in all ages, and also were speciallye to bee seene in that age. For it is maruellous howe common that filthinesse was, which the bruite beastes abhorre: as for the other vices they were vulgare. Se­condlye, that hee reciteth suche a Catalogue of vices as all mankynde is comprehended in it.Though al men be not theeues or murtherers &c. Yet euerye man is polluted with some vice. For although all menne be not murtherers, or theeues, or adulterers: yet there is no manne that is not founde to bee polluted with some vice. vnto vile af­fections. He calleth those vile affections whiche euen in the o­pinion of menne are most vile or shamefull: And serue to the dis­honour of God.

[Page 17] 27 And receiued in themselues suche recompence of their errour. For they whiche of their owne malignitie clo­sed their eyes againste the offered light of God, that they might not see is glory, deserued to bee blinded, that they might forget themselues, and not see what were conuenient for them. Moreo­uer they deserued to haue their sight dimmed at noone day, who were not ashamed (as much as in thē was) to extinguish the glo­ry of God, which only doth lighten vs.

28 As they regarded not to knowe God. In the iudge­ments of God there is a pro­portion between the sinne and the punishment. In these wordes wee are to obserue a resemblance or comparison, which notably sheweth the equall relation of the sinne, and the punish­mente. Because they regarded not to abide in the knowledge of God, whiche only directeth our mindes vnto true wisedome, the Lorde gaue vnto them a peruerse minde, which nowe can a­lowe of nothing. Whereas hee saith they approued not, it is as much as if hee shoulde say, they followed not the knowledge of God with such studie as they ought, but rather purposely they turned their cogitation from God: Hee signifieth therefore that through their wicked election they preferred their owne vanities before God: and so that errour wherewith they were deceiued, was voluntarie. To doe those things which are not conuenient. Because hitherto he hath mentioned onely that one execrable example, which though it were common amongst many, yet it was not common vnto all, hee beginneth to recken suche vices as no man coulde bee founde to bee free of. For albeit (as it is saide) they appeare not all at once in euery one, yet all men knowe themselues to bee giltie of some of thē, that euery man for his owne part might bee reproued of mani­fest prauitie. First of all, whereas he calleth them not con­uenient, vnderstande that they abhorred from all iudgemente of reason, and were farre from the duties of men. For hee de­clareth the tokens of a confounded minde, that without all dif­ference men addicted themselues to those vices, which common sense ought to haue refused.

Moreouer, they labour in vaine whiche goe aboute to reduce these vices into an order, that one mighte bee drawen out of another: seeing that was not the purpose of Paule, [Page] but to set them downe as euery one came firste to his remem­braunce. What euery of them signifieth, let vs briefly runne ouer them. Vnderstande iniustice, when the right of humanitie is violated amongest men, in not giuing to euerie one that is his, Ponerian according to the sentence of Ammonius I haue turned lewdnesse or vngraciousnesse. For hee teacheth Pone­ron, id est, a lewde, naughtie, or vngracious fellowe to bee Drasticon Cacou, id est, a doer or worker of mischief. Lewdnsse therefore or vngraciousnesse is a practised or exercised kinde of wickednesse, or a more loose license of committing naughtines. As for maliciousnesse, it is that prauitie and crokednesse of the minde whiche striueth to doe harme to our neighbours. Where Paule hath the woorde Porneian, I haue put this woorde luste, yet I am not againste it if any man had rather translate it forni­cation: for it signifieth as well the inwarde luste, as the exter­nall action. The wordes couetousnesse, enuie, and murther, haue no doubtfull signification. Vnder strife or contention, hee comprehendeth as well brawlings as fightinges, and sedi­tious motions. Cacoetheia, For the whiche wee haue put downe, peruersitie, to say, famous and notable lewdenesse: when a man by custome and an euill vse, is hardened in corrupt manners, Theostugeis, are, no doubte haters of God. For there is no reason why it shoulde bee heere put passiuely, that is, hated of God, seeing Paule in this place goeth aboute by euident vices to prooue the giltinesse of men. Those therefore are noted which hate God, whose righteousnesse they seeme to gainstande with their wickednesse.

Whisperers, and backebiters are thus distinguished: that those namely, Whisperers, do by priuie accusations breake the friendship of good men, inflame their mindes to hatred, defame the innocent, and sowe discorde, &c. These, to say, backbiters, through a certaine ingraffed malignitie spare the name of no man: and as though they were vexed with the phrensie of e­uill speaking, they slaunder togeather both those haue deserued and those haue not. I haue translated Hubristas, euill doers, because the latine authours are wont to call notable iniuries, as are robberies, theftes, burninges, witchraftes, which Paule [Page 18] woulde note in this place, by the name of euill deedes. I call those contumelious whome Paule calleth Huperephanous, for so the Greeke woord signifieth. Hence commeth the name, because such beeing as it were set on high, contemptuously de­spise the lower sort, neither can they abide any equalitie. Those are proude or hautie, which doe swell with the vaine winde of superioritie. Those are called insociable or suche as will not bee kept in the duetie of ciuill obedience and fellowship, whiche through iniquities reuoulte from the conseruing of mans soci­etie, or in whome there is no sinceritie or constancie of faith, as though you shoulde say truice breakers. Without naturall af­fection, who haue put off euen the first affections of nature to­wardes theirs. Because hee putteth the defect of mercy amongst the tokens of mans corrupted nature: Heerevpon Augustine gathereth against the stoickes, that mercy is a Christian vertue. Who when they knewe the righteousnesse of God. And al­beit this place is diuersly handeled, yet this doeth seeme to mee the truest interpretation: that men haue left nothing mighte serue vnto the vnbrideled licentiousnesse of sinning, because all difference of good and euill beeing taken away, they approued both in themselues and others,To flatter our selues in sin, and to be so far past shame of sinne that wee defende vnrighteousnes against the iu­stice of God, is the top of all mischiefe. those thinges they knewe dis­pleased GOD, and by iust iudgement, were condemned of him.

For this is the head of all mischief, when as the sinner is so past all shame, that hee both flattereth his owne sinnes (neither will hee haue it disliked in him) and also by his consent and cocke­ring doth nourish them in others. So is desperate wickednesse described in the Scripture, they glory in it when they haue done euill. Item, shee hath spreade her feete abroade and gloried in her wickednesse.Pro. 2.14. Ezech. 16.25. For hee whiche is yet ashamed is curable. But when through the custome of sinning suche impudencie is contracted, that vices please, and are coun­ted in steede of vertues, there is no hope of amende­mente. And therefore I expoude it thus, for that I see the A­postle in this place goeth aboute to reproue some thinge was more grieuous and abhominable, thē the committing of y^e vices.Ier. 11.15. [Page] What that shoulde bee I knowe not, vnlesse wee referre it to that summe of wickednesse, when miserable men hauing cast off the shame of sinne, take vpon them to defende their vnrigh­teousnsse against the iustice of God.

CHAP. 2.

THis reprehension concerneth hy­pocrites: who whiles they bleare the eyes of men with the shewes of externall holinesse, thinke them­selues also to be safe before God,Hypocrites if they can satisfie the eyes of men, they thinke all is wel. as though they had sufficiently dis­charged all their duetie towardes him. Paule therefore after hee hadde shewed the grosser faultes, leaste hee shoulde leaue any for iust before God, inuadeth this kinde of Saints, which could not bee comprehended in the first Catalogue.

Nowe the conueiance is plainer, and easier, then that any ought to maruaile whence the Apostle gathereth this reason. Hee therefore maketh them inexcuseable, because they themselues knew the iudgement of God, & yet neuerthelesse [Page 19] transgressed the lawe: as though hee shoulde say, albeit thou dost not consent to the vices of others, yea, doest seeme purposely to bee an enemie, and reuenger of vices: yet because if thou doest truely examine thy selfe, thou art not free from them, thou canst not pretende any defence. For in that thou iudgest ano­ther. Besides the notable resemblance, or mutuall respect of the Greeke woordes, Crinein cai catacrinein: The exag­geration which hee vseth against them is to bee noted. For the phrase or manner of speeche auaileth as much, as if hee shoulde say, thou art twise damnable,They are twice damnable that are giltie of the same faults they reproue in o­thers. who art giltie of the same vices which thou reprouest, and accusest in others. For it is a kno­wen sentence, that they whiche aske an account of another of his life, doe denounce the lawe of vprightnesse, continencie, and all other vertues to themselues: neither are they worthie of any forgiuenesse, if they commit the same which they tooke vppon them to correct in another. For thou iudging doest euen the same. So it is worde for worde, which you may turne thus: For thou that iudgest another, doest the same thinges. Moreouer, the meaning is, notwithstanding thou iudgest them, yet thou doest them. And hee saieth, they did them, be­cause they were not of a right minde: seeing sinne properly is of the minde, therefore in this they condemne themselues, because whiles they reprooue a theefe, or adulterer, or an euill speaker, they pronounce not iudgement against the persons, but againste the vices whiche sticke euen in their owne bones.

2 Wee knowe that the iudgemente of God &c. The purpose of Paul is to shake hypocrites out of their flatterings, least they shoulde thinke they had gotten some great thing,Hypocrites shal not be tryed by their owne iudgement. if either they were praised of the woorlde, or els were cleare in their owne sight, because there abideth for them a farre other iudgement in heauen.

Furthermore, because hee accuseth thē of internall impu­ritie, whiche, in as muche as it is hidden from the eyes of men, and cannot bee reproued, nor conuicted by humane testimonies, hee prouoketh them to the iudgement of God, to whome the darkenesse it selfe is not secrete, and with the [Page] sense whereof sinners ill they [...]uill they, must needes be touched. Finally, the truth of this iudgement consisteth in two thinges: firste,The truth of god iudgemēts consisteth in two things. that without respecte of persons hee will punishe sinne, in what man soeuer hee findeth it: Secondly, that hee stan­deth not vppon the outwarde appearaunce: neither careth he for the worke it selfe, vnlesse it proceede from a true and sin­cere minde. Whereuppon it followeth, that the visarde of counterfeit holinesse, letteth not, but by his iudgement hee may take vengeance euen vppon the secrete wickednesse.

And it is an Hebrewe phrase, for veritie is oftentimes as muche with the Hebrewes, as the inwarde integritie of the hearte: and so it is opposed not onely againste grosse liuing, but al­so againste the externall shewe of good workes. For then at the laste are hypocrites roused, when it is saide: That GOD shall not onely take iudgement vppon their coun­terfeit righteousnesse, but also vppon their secrete affecti­ons.

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Tribulation and anguishe vppon the soule of euerye man that doeth euill: of the Iewe first, and also of the Gre­cian,

3 And thinkest thou, O thou man. &c. Because the Rhetoritians doe charge that a man shoulde not descende vn­to more vehement reprehension, before the cryme bee manifest­ly prooued: Paule may bee thought of some, foolishely to ryse vp against them here, who as yet not hauing fully accompli­shed that accusation whiche hee intended, is carried so fiercely agaynst them. But the matter is otherwise. For by suffici­ent proofe they were conuicted to bee guiltie of sinne: seeing hee accused them not before men, but accused them by the iudge­ment of their conscience. And by this he counted that vndoub­tedly to be prooued, whiche hee went about, namely,Hypocrits must be sharply re­proued els they will not awake out of their se­curitie. that if they descended into them selues, and admitted the examinati­on of Gods iudgemente, they coulde not denye their iniqui­tie. Neyther is that without great neede that with suche se­ueritie and sharpenesse, hee reprooueth this counterfeyte holi­nesse. For this sorte of men with wonderfull securitie truste in them selues, vnlesse this vayne confidence be violently sha­ken from them.

Let vs remember therefore that this is the beste way to conuince hypocisie, if it bee awaked from his drunkennesse, and drawen into the light of Gods iudgement. That thou shalt escape. The argument is drawen from the lesser. For if wicked deedes must bee subicet to the iudgement of man, much more to the iudgement of GOD, who is the onely iudge of all thinges. It is verilye through an heauenly instinct that men are carried to condemne wickednesse, but this is onely an ob­scure and small shadowe of his iudgement. They therefore whi­che will not let others escape their iudgement, are greatly decei­ued to thinke they can escape Gods iudgement.

[Page]Neither is it without speciall force, that he expresseth agayne the name of man, that he might compare man with God.

4 Or despisest thou the riches, &c. I doe not thinke with many that there is here a Dilemma: Dilemma is an argument that conuinceth eue­ry way. but a Preoccupation. For because Hypocrites for the most part are puffed vp with the pro­sperous successe of thinges, as though by their good works they had merited the clemencie of the Lorde, and so they are more hardened in the contempt of God: the Apostle meeteth with their arrogancie: and by an argument taken from the contrary cause, hee sheweth there is nothing shoulde moue them to thinke by reason of their externall prosperitie that GOD is pleased with them, seeing the purpose of God in doing good, is farre other­wise, namely that he might conuert sinners vnto him. There­fore where the feare of God raigneth not,Without y^e feare of God, security in prosperity is a contempt of Gods goodnes. securitie in prosperous affayres, is a contempt and mockerie of his incomprehensible goodnesse. Whereuppon it ensueth that they shall suffer more grieuous punishmentes, whome GOD hath spared in this life, because vnto their other wickednesse this hath beene added, that they haue refused the fatherly calling of GOD. And although all the benefites of God are so many testimonies of his fatherly goodnesse: yet because hee often respecteth a diuerse ende, the godlesse do wickedly to flatter themselues in their pro­speritie as though they were beloued of him, whiles hee nou­risheth them tenderly, and bountifully. not knowing that the bountifulnesse &c. For GOD by his leuitie declareth himselfe vnto vs, that it is hee vnto whome wee ought to bee conuerted, if wee desire to bee well: and together hee chee­reth vp the confidence of looking for mercye. If we vse not the bountifulnesse of GOD to this ende, wee abuse it: Al­though it is not alwayes to bee taken after the same manner. For whiles the Lorde doeth deale fauourablye with his ser­uauntes,Diuersity be­tweene the ende why God be­stoweth his blessinges vpon the godly and godlesse. and blesse them with earthly blessinges, by suche te­stimonies hee declareth his beneuolence, and also teacheth them to seeke for the summe of all good thinges in him. Whi­les he dealeth with the transgressours of the lawe in the same sorte, by this bountifulnesse hee goeth about to mollifie their stubbornesse: and yet hee declareth not himselfe to be plea­sed [Page 21] with them, but rather calleth them to repentance. And if a­nye obiect,Obiection. that the Lorde singeth vnto deafe men so long as hee doeth not inwardly touche the heart: it is to be aunsweared, that nothing can be blamed here but our prauitie. Moreouer,Answere. in the wordes of Paule I had rather say, hee leadeth, then hee inuiteth: because that is more significant. And yet notwithstan­ding I doe not take it for to driue or force, but for to leade by the hand.

5 But thou after thine hardnesse &c. When we are once hardened agaynst the admonitions of the Lorde, impe­nitencie doeth followe: and those whiche haue no care to re­pent, doe manifestlye tempt the Lorde. This is a notable place: where we are to learne, as I touched before,Euē those thin­ges which by their owne na­ture are good, serue to the de­strucion of the wicked. that the wicked doe not onely, so long as they liue heere, daylye more and more heape vp the wrath of God againste them, but also, that it shall serue to their condemnation, whatsoe­uer of the giftes of God they vse continually. For they shall giue accounte of all: And then shall appeare, that it shall bee imputed vnto them, for extreeme wickednesse, that through the bountifulnesse of GOD whereby they shoulde haue beene bettered, they were made worse. Let vs there­fore take heede leaste by the vnlawefull abuse of good thinges, wee lay vype for our selues this vnhappie trea­sure, In the day of wrath. So it is woorde for woorde: But for Eis Hemeran against the day, or into the day. For the godlesse nowe gather againste themselues the indigna­tion of God,The day of iudgment is the day of wrath to the wicked; but the day of re­demption to the godly. the force whereof shall then power it selfe vppon their heade: they heape vp secrete destruction, whiche then shall bee taken out of the treasures of God. The day of the last iudgement is called the day of wrath, so long as the speach concerneth the wicked: for to the faithfull it is the day of redemption. So likewise are all other visitations of the Lorde alwayes sette foorth in horrible and fearefull manner a­gaynst the wicked: but on the contrarie, sweete and pleasant to the Godly.

Therefore as often as the Scripture maketh mention of the nearenesse of the Lorde, it biddeth the Godlie reioyce and [Page] be gladde: and whiles it respecteth the reprobate, it doeth nothing else but smite with terrour and feare. That daye say­eth Sophonye,Soph. 1.15. shall bee a daye of wrath, a daye of tribulati­on, and anguishe, a daye of obscuritie and darkenesse, a daye of cloudes and blackenesse.Ioel 2.2. The like you haue in Ioel. And Amos also cryeth out, woe vnto you that desire the daye of the Lorde:Amos 5.18. what haue you to doe with it? That daye of the Lorde is darkenesse and not light. More ouer, when Paule addeth the woorde declaration, hee giueth to vnderstand what daye of wrath that is, namely when the Lorde shall make his iudgement knowen: of whiche iudgement albeeyt hee daylye giue certayne tokens,The cleare ma­nifestation of Gods iudge­mēt reserued til the last day. yet hee conserueth and keepeth the cleare, and full declaration thereof vnto that day. For then shall the bookes bee ope [...] [...] [...]n shall the Lambes bee separated from the goates, and [...] [...]ll the corne bee purged from the tares,

6 Who shal giue to euery man. &c. Because he hath to doe with blynd saints, who thinke the wickednes of the heart to be well couered, so that it be spread ouer with certayne (I know not what) shewes of vayne workes, he setteth downe true righteous­nesse of woorkes, which shall haue place before God, least they shoulde thinke it were sufficient to please him, if they brought words & trifles only or leaues.God in cōdem­ning the repro­bate payeth them that they haue deserued. Moreouer, there is no such dif­ficultie in this sentence, as commonly there is thought to be. For if God by iust reuengement shall punishe the wickednesse of the reprobate, he shall recompence them that they haue deserued. A­gayne, because he sanctifieth them whom in time to come he pur­poseth to glorifie: in them also he will crowne good workes but not according to merite.Good woorkes crowned, but not according to merite. For merite is not proued by the reward. For that cannot be prooued by this sen­tence, which sentence although it shew what rewarde good workes shall haue, yet notwithstanding it sheweth not what they merite, are woorth, or deserue, nor yet what rewarde is due vn­to them. It is a foolishe sequele to prooue merite by the re­warde.

7 To them truely whiche according to perseueraunce, worde for word it is, patience, by whiche worde there is some­what more expressed. For perseuerance is, when one constantly [Page 22] abydeth in well doyng without wearinesse: pacience also is re­quired in the Sayntes, whereby, although they are oppressed with diuers tentations, yet they faynt not.Satā interrup­teth y^e course of godlinesse. For Sathan suf­fereth them not with free passage to come vnto the Lorde: but laboureth by innumerable offences to hynder them, and turne them out of the right way. And whereas hee sayeth that the faithfull by persisting in good woorkes, doe seeke glory and honour: his meaning is not that they aspire any whither then vnto the Lorde, or to seeke any thing aboue him or more excellent then he: but they can not seeke him, but also they must contende to come vnto the blessednesse of his kingdome:The Lord gi­ueth eternall life vnto them who by well doing meditate vppon immortalitie. a description whereof is conteyned vnder the circumlocution of these woordes. The meaning therefore is, that the Lorde will giue vnto those eternall life, who studying to doe good workes, meditate vpon immortalitie.

8 But to those are contentious. The speech is some­what confused. First, because the tenor, forme, or fashion of the talke is broken. For the course of speeche required y^t the second part of comparison shoulde cleaue vnto the first after this sort, the Lorde will giue eternall life to those, which by perseuerance in good workes seeke glory, honour, and immortalitie: but to the contentious and disobedient eternall death. Then should bee ad­ded the illation or conclusion, namely that there is prepared for those, glory, honour, and incorruption: but for these there is laide vppe wrath and affliction. Secondly, because these woordes: indignation, wrath, tribulation, and anguishe, are applied vnto two diuers members:In y^e scriptures we must seeke for spirituall wisedome, and not for eloquēce yet this troubleth not the sense of the speache, which ought to suffise vs in the writinges of the Apostles. For out of others wee must seeke for eloquence: heere is spirituall wisedome to be sought for, vnder a base and simple stile of wordes. Contention heere is put for rebellion, and stiffeneckednesse: because Paul hath to doe with hypocrites who through grosse and rechlesse cockering, make a mockerie of God. Vnder the name of trueth, is simply vnderstoode the rule of Gods will, which is the onely lanterne of trueth. For this is a common thing to al the wicked, that they had rather sub­iect thē selues in seruice to iniquitie, then take vpon thē y^e yoke of God. And [Page] what obediēce so euer they pretende, yet they cease not stubburne­ly to murmure, and striue against the woorde of God. For as they which are openly wicked,Betweene the seruice of God and sinne there is no meane: so that if we serue not God, then do we serue sinne. scoffe at this trueth, so the hypo­crites doubt not to oppose their counterfeite seruinges and wor­shippinges against it. Moreouer, the Apostle heereby putteth in minde, that such stubburne people doe serue iniquitie: For there is no meane, whereby they shoulde not presently fall into the seruitude of sinne, who will not be ruled by the lawe of the Lorde. And this also is a iust rewarde of franticke licencious­nesse, that they are made the bondslaues of sinne, who thought it much to obey God. Indignation and wrath. The property of the wordes hath caused mee to turne it thus: For Thumos with the Grecians signifieth that, which Cicero teacheth Excan­descentiam to note with the latines: [...]usc. 4. namely, a sudden inflamma­tion of wrath. In the others I followe Erasmus. And note, that of the foure which are reconed, the two latter are as it were ef­fectes of the former. For they which perceiue or feele God to bee against them, and angrie with them, forthwith are confoun­ded. Neuerthelesse when hee might briefly in two woordes haue shewed as well the blessednesse of the godly, as the destruc­tion of the reprobate, he amplyfieth them both in many woordes: To the ende hee might better and more effectually mooue men with the feare of Gods wrath, and stirre vp the desire of obtay­ning grace by Christ. For we neuer feare the iudgement of God sufficiently, vnlesse it bee by a liuely description, as it were set before our eyes. Neyther do wee seriously burne with the desire of the life to come, except wee be stirred vp by manie prouoke­ments.

9 To the Iewe first. I doubt not, but he simplie opposeth the Gentile to the Iewe. For, whom he nowe calleth Grecians straight wayes hee calleth the same Gentiles. And the Iewes are first in the action of this cause, for that they specially had the promises and threatnings of the lawe: as if hee shoulde say, this is the vniuersall lawe of Gods iudgement, which shall begin at the Iewes, and comprehend the whole worlde.

11 For there is no respect of persons. Hitherto hee hath drawen all men generally, giltie vnto iudgement: nowe he be­ginneth here to reproue the Iewes by themselues, and the Gen­tiles by themselues: And withall he teacheth that that diuersitie or difference which separateth the one from the other letteth not, but both of them without difference may bee subiect to eternall death. The Gentiles pretended excuse by ignoraunce: the Iewes gloried in the title of the Lawe, from the Gentiles hee taketh all excuse and hafting, and the Iewes hee spoyleth of their false and vaine boasting. It is therefore a certaine diui­sion or distribution of all mankinde into two members. For God had seuered the Iewes from other nations: and as for all other nations they were in one and the like case. Nowe hee sheweth that that diuersitie hindereth nothing, whereby they should not both bee intangled & wrapped in the same giltinesse. But the woorde person is vsed in the Scripture,By person is meant whatsoe­uer externall thing the world esteemeth. for all external thinges, which are wont to bee had in any price or estimation. When thou readest therfore that God is no accepter of persons, vnderstande, that hee respecteth the puritie and inwarde inno­cencie of the heart: and regardeth not those thinges,Deut. 10.17. which men make great reckoning of: Namely, kinred, countrie, digni­tie, riches, and such like: so y^t acception is here taken for an elec­tion, or separation of one nation from another, or betweene nati­on and nation. And if any herevpon do cauill, that the electi­on of God therefore is not free: It may be answered, that there is a two folde acception of man before God. The first,A twofoulde ac­ception of man before God. where­by of his mere goodnes hee chuseth vs, being called from no­thing: seeing there is nothing in our nature that might be liked of him. The seconde, whereby when he hath regenerate vs, hee also embraceth vs with his gifts that are in vs: and loueth that i­mage of his sonne, which he doeth acknowledge in vs.

12 Whosoeuer haue sinned without lawe. In the for­mer part of his diuision hee setteth vpon the Gentiles: to whom [Page] albeit there was no Moses giuen which might publish vnto thē the Lawe from the Lorde, yet hee denieth that to hinder any whitte, whereby they might not by sinning bring vppon them selues the iust iudgement of death: as if hee shoulde say, the knowledge of the written lawe is not necessarie to the iust con­demnation of a sinner.The knowledge of the written lawe is not ne­cessarie to the iust condemna­tion of a sinner. See therefore, what kinde of supporta­tion, maintenaunce or bearing out they haue taken vpon them, who through preposterous pitie, vnder y^e pretence of ignoraunce goe about to exempt the Gentiles, depriued of the light of the Gospel, from the iudgement of God. Who so haue sinned in the Lawe. As the Gentiles, whiles they are carried with the er­rours of their owne sence, runne headlong in perdition: so the Iewes haue the lawe at hande, whereby they are iudged. For the sentence was pronounced long agoe,Deut. 27.26. cursed are all those which abide not in all the preceptes thereof. Therefore the sinfull Iewes are in worse case, whose damnation is alreadie in their lawe.

13 For not the hearers of the lawe. This is a preoc­cupation whereby hee preuenteth that exception whiche the Iewes might alleadge. Because they hearde that the lawe was the rule of righteousnes, they were proud of the bare knowledge thereof. Which fallacie or deception that hee might refell, hee denieth that the hearing or knowledge of the lawe hath any such waight, that any shoulde pretende righteousnesse thereby: but the workes must bee brought foorth, according to that saying: Hee that doeth these thinges shall liue in them.Deut. 4.1. Therefore this present sentence auayleth thus muche, if righteousnesse bee sought for by the lawe, then must needes the lawe bee fulfilled: because the righteousnesse of the lawe consisteth in the perfec­tion of the works. They w^t abuse this place to build or maintain the iustification of workes, are worthie to be laughed to scorne of children:They onely are iustified by the lawe which ful­fill the lawe: but none, &c. there­fore none are iustified by the lawe. therefore it were to no purpose, & also besides the mat­ter, here to thrust in a long discourse of iustification, for the vn­foulding of so friuelous a cauillation. For the Apostle one­ly vrgeth that vpon the Iewes, which hee had mentioned before, namely, the iugdement of the lawe: that they coulde not be iusti­fied by the lawe, except they fulfilled the lawe. If they trans­gressed it: then was the curse alreadie prepared for them.

[Page 24]We denie not, but perfect righteousnesse is prescribed in the lawe: but because all men are conuicted of transgression, wee say that righteousnesse must be sought els where: rather wee argue out of this place, that no man is iustified by workes. For if they onely which fulfill the lawe, bee iustified by the lawe, it followeth that none is iustified, because that none is founde that can boast of the fulfilling of the lawe.

14 For when the Gentiles. Nowe hee repeateth the proofe of the former member. For he thought it not suffici­ent to condemne vs by woorde, and to pronounce the iust iudge­ment of God against vs: but hee goeth about by reasons to conuince the same vnto vs, to the ende he might the more stirre vs vnto the desire and loue of Christ. For hee prooueth that ignorance is in vayne pretended of the Gentiles, seeing by their deedes, they declared them selues to haue no small rule of righteousnesse.There is in­graffed natural­ly in the minds of all men a cer­taine concepti­on of iustice. For no people did euer at any tyme so abhorre from humanitie, that they kept not them selues within some lawes. In as muche therefore as all the Gentiles voluntarily and of them selues are inclined to make lawes vnto themselues: it is out of all question that there are naturally graffed in the mindes of all men certaine conceptions of iustice, and vpright­nes, which the Grecians Prolepseis. Cogitations, or deuises. They haue therefore a lawe without the lawe: because howesoe­uer they haue not the written lawe of Moses, yet they are not altogether voyde of the knowledge of ryght and equitie. For otherwise they coulde not discerne betweene vice and [Page] vertue: the one whereof they restrained by punishmentes, the other they commended, and being approued of them, they honou­red with rewardes. Hee hath opposed nature to the written Lawe. Meaning that there appeared in the Gentiles a natu­rall light of iustice, which did supplie the place of the law, where­by the Iewes were taught, so that they were a Lawe vnto them­selues.

15 Which shewe the effect of the lawe. &c. That is to say, they testifie that there is grauen in their heartes a certaine discretion and iudgement, whereby they discerne betweene right and wrong, honest and vnhonest. For hee meaneth not that it was printed in their will that they shoulde couette, and studiously seeke after it: but because they were so ouercome of the vertue of trueth that they coulde not, but needes they must approue it. For why should they institute religions, but because they iudge that God is to bee worshipped? why shoulde they bee ashamed of adulterie and theft, but that they thinke them both euill? vnaduisedly therefore is the power of our will drawen out of this place:Paul speaketh not of the kee­ping but of the knowledge of the lawe. Hearte, for the intelect or vn­derstanding. as though Paule shoulde say, the obseruation of the lawe were subiect to our power: seeing hee speaketh not of the power of fulfilling the Lawe, but of knowledge. Neither is this woorde heart taken for the seate of the affections, but for the intellect onely, or vnderstanding: as Deut. The Lorde hath not giuen thee a heart to vnderstande. Also in an other place,Deut. 29.4. O foolishe men and slowe of heart to beleeue. Further­more,Luk. 24.25. neither is it hereby to be gathered, that there is in men a full knowledge of the Lawe,Imperfect knowledge in the Gentiles. but onely that there are certaine seedes of iustice abiding in their witte: such as these bee, that all Gentiles in differently institute religions, by lawes punish ad­ulterie, theftes, and murder: that they commende a good faith in bargaines and contractes. For so they declare howe they are not ignoraunt that God is to be worshipped: adulterie, theft, and murder, are euill: and honestie is commendable. Neither is it meteriall what kind of god they imagine to be, or how many gods they make: it is sufficient that they vnderstande there is a God, and that the same is to be honoured and worshipped. It forceth not whether they permitte the concupiscence of another mans wife and possession, or any other thing: whether they can [Page 25] bridle the affections of wrath and hatred: For that whiche they knewe was euill for them to doe, the same was not lawfull for them to couette. Their owne conscience bearing witnesse, and their thoughtes. &c. Hee coulde not haue vrged them more straitly then with the testimonie of their owne conscience, which is in steede of a thousande witnesses. By the conscience of good deeds men support and comfort themselues: they who in their conscience knowe they haue done euill, are tormented and troubled in themselues.As there is no­thing more comfortable then y^e testimonie of a good conscience: so on the con­trary, nothing more horrible then the testimonie of an euill conscience. Whence these speaches of the Eth­nickes came, a good conscience is a large and noble theater: but an euill is a most vile tormenter, and more cruelly dri­ueth the wicked frō poste to piller, then any furie of hell. There is therefore a certaine naturall knowledge of the lawe whiche sheweth this to be good, and to bee followed after, and that to bee abhorred. And marke howe notably he discribeth the con­science, when hee saith the reasons come into our minde where­by wee defende that is well done: againe whiche accuse and re­prooue vs of those thinges are euill done. And these reasons of accusing and defending he deferreth vnto the day of the Lord: not as though they shall then first appeare, for they doe continu­ally euen in this life vrge vs, and exercise their office: but because they shall then also preuaile, least any should contēne them as fri­uelous, and such as did vanish away. And he hath put, in the day, for vnto the day: as he did before.

16 Wherein God shall iudge the secretes of men. It is a very apt description of the iudgement, seruing for the pre­sent place: that they might knowe, which willingly hide them­selues in the darknes of vnsensiblenesse, or dulnesse of minde, that those inwarde cogitations, which nowe are altogether hidde in the depth of their heartes, shall then come forth into light. As in an other place whiles he will shewe vnto the Corinthians, of how smal force mans iudgement is, which consisteth in external shewes: he biddeth them tarrie till the Lorde come, who will lighten the secretes of darknes, and open the hidden thinges of the heart. Which thinge when wee heare,1. Cor. 4.5. let vs remember that we are admonished, if we will be in deede approoued of our iudge, that then wee studie to come vnto that synceritie of minde.

[Page]He addeth according to my Gospell, signifiyng that hee pro­nounceth such doctrine, as euen mans reason naturally graffed in him doeth yeelde vnto.How the gospell is called the Gospel of Paul And he calleth it his Gospel in respect of his ministerie. For otherwise God onely hath authoritie to giue the Gospell: onely the dispensation is committed to the Apostles. Moreouer it is no marueile though part of the Gos­pell be called the messenger and solemne publishing of the iudg­ment to come. For if the effect and accomplishment of those thinges hee promiseth be differed vntill the full declaration of the celestiall kingdome: it must needes bee conioyned with the last iudgement. Againe, Christ can not bee preached, but to the rising of some, and the fall of other some: both which apper­teyne vnto the day of iudgement. Concerning this parcell by Iesus Christ, although it seeme otherwayes to some, yet I referre it vnto the iudgement,God will exe­cute his iudge­ment by Christ. after this maner, that the Lorde shall execute his iudgement by Christ. For hee is appointed of the Father to be iudge of the quicke, and the dead. Which the apostles alwayes count amongst the chiefest pointes of the Gos­pell: and so the sentence shall bee more perfect, which otherwise shoulde bee lame.

17 Beholde thou art a Iewe. In certayne olde copies is read Eide, if verily: which if it were so muche receiued, shoulde be more allowed of me. But because the greatest part of bookes is against it, and the sence may stand otherwise, I keepe the olde reading, especially seeing it is but a small matter of one particle. Now therefore hauing dispatched the cause of the Gen­tiles, he returneth vnto the Iewes: and to the ende he might more vehemently beate downe all their vanitie, he graunteth vn­to them all those thinges, wherewithall they were proude and puffed vp. Secondly, he sheweth how little they serue to vaine glory: yea, rather howe greatly they serue to their reproche. Vnder the name of Iewe, hee comprehendeth all the preroga­tiues of that nation, whiche being taken from the lawe and the Prophetes, they did falsly pretend, and so he vnderstandeth al the Israelites, who were at y^t time all of thē indifferently called Iewes.

Furthermore it is vncertaine when that name first beganne: But that vndoubtedly it beganne after the dispersion.Antiquit. 11. Iosephus thinketh that it was taken vp of Iudas Machabeus: by whose conducts and dispositions the libertie and dignitie of the people, when it had beene a long time fallen, and almost buried, reui­ued againe. Albeit I see this sentence is probable, yet if there bee any whome it satisfieth not, I will bring also of my selfe another coniecture. It seemeth verily vnto mee to bee like, that when they were so wasted and scattered, they could not conserue any certayne distinction of tribes. For neither could the cessing, valuing or mustering of the people be done in season: neither did the policie or decent forme of gouerning their com­mon wealth stande, (which was necessarie for conseruing suche order) they both dwelt, spearced, and scattered out of order: and also being worne with aduersities:When & whence the Israelites were called Iewes. they were not so carefull for the reckoning of their kinred. But howesoeuer you will not graunt these thinges vnto me, yet you can not denie but there was likelyhood of such daunger, in such disturbance of thinges. [Page] Whither therefore they would foresee that was to come, or they would salue the present euill, I thinke they altogether went vn­to the name of that tribe, wherein purity of religion had abidden longest, which tribe by singuler prerogatiue excelled all the rest, and out of the whiche they looked for the redeemer to come. For this was their refuge in extremities, to comforte themselues with looking for the Messias. Howsoeuer it be, vnder the name of Iewes they professed themselues to be the heyres of the coue­nant whiche GOD made with Abraham and his seede. And restest in the Lawe, The Iewes glo­ried not in the keeping of the law, but in this only, that the law was com­mitted to them. and gloriest in GOD. He mea­neth not that they rested in the study of the lawe, as though they applyed their mynde to the keeping of it: but rather hee vpbraydeth them, that they not considering to what ende the Lawe was giuen, hauing lefte the care of keeping it, were proud of this one thing, because they were perswaded that the Oracles of GOD apperteined to them. Likewise they gloried of GOD, not as the Lorde commaundeth by the Prophet Ieremie, that being humbled in our selues, we should seeke our glory in hym onely:Ier. 9.24, but without any knowledge of his goodnesse, for vaine ostentation sake they made him pecu­liarly theirs before men, and boasted themselues for this people of whome inwardely they were altogether voyde. This is not the glorying of the hearte, but the bragging of the tongue.

18 Thou knowest his will, and approuest the things are excellent. Nowe hee graunteth vnto them the knowledge of the will of God, and the approbation or allowing of thinges profitable, which knowledge and allowing of thinges they had obtayned by the doctrine of the Lawe.A twofolde ap­probation of things. There is a twofould ap­probation or allowing of thinges: one of election, when wee imbrace that wee haue approued and allowed for good: ano­ther of iudgement, whereby verily wee discerne good from e­uill, but with industrie or studie wee doe not followe after it. The Iewes therefore were so learned in the law, that they could iudge of maners and correct them: but they had small care to trie or proue their owne life according to the same censure.

Moreouer, seeing Paule reprooueth their hyprocrisie, we may gather by the contrary (if so that our iudgement prooceede [Page 27] from a syncere affection) that profitable thinges are then truely proued when God is hearkened vnto:Then we iudge aright when we iudge according to the worde of God. for his will as it is reuei­led in the lawe, is set downe here for the guide and Mistresse of true probation.

19 And perswadest thy selfe. He granteth yet more vn­to them: as though they had not onely inough to serue their own turne, but also where withall they might inrich others: He gran­teth (I say,) that they had such store of knowledge, as might also haue ouerflowed vnto others. That which followeth, name­ly. hauing the forme of knowledge. I vnderstande causa­tiuely: that it may be resolued thus, because thou hast the forme of knowledge. For hence came it that they professed them­selues to be the teachers of others, because they were thought to carrie about all the secretes of the lawe in their brest. The worde forme, is not put for an example: because Paul hath set downe the worde Morphosin, and not Tupon: but I thinke hee woulde note the glorious pompe or shewe of doctrine, whiche is com­monly called, appearaunce. And it is most certaine that they had not that knowledge, which they pretended:True knowledg to be sought for in the Lawe. Howe bee it Paule by the waye checking the corrupted abuse of the Lawe, on the other part sheweth, that true knowledge is to be sought for out of the Lawe, that trueth may bee firme and immoue­able.

21 Thou therefore that teachest another. Although those praises of the Iewes which hee hath hitherto reckoned, were such as might worthily haue garnished and set them foorth, if they had not wanted the truer ornamentes: yet because they contayned such indifferent giftes, as both might bee in the god­lesse, and be corrupted by wicked abuse, they are not sufficient vnto true glory. Paul also not thinking it inough to refute, and taunte their arrogancie that they trusted onely in those thinges,Looke by howe much any is more honorably garnished with ornaments from god, by so much he is the more infamous if hee be not answera­ble to them. doeth also returne euen those agayne vpon them to their re­proche. For hee deserueth great reproche and infamie, who maketh the giftes of God which otherwise are noble and excel­lent, not onely vnprofitable, but also by his prauitie doeth con­taminate, and defile them. And hee is a peruerse counsailour, who not prouiding for himselfe, is wise onely to the profite of o­thers: hee sheweth therefore howe that was their dishonour, [Page] which they take to bee their prayse. Thou that preachest a man shoulde not steale. Hee seemeth to haue respecte vnto the place in the psalme. God saide vnto the wicked, wherefore doest thou preache my statutes and takest my testament into thy mouth?Psal. 50.16. seeing thou hatest discipline, and hast cast my wordes behinde thee: if thou doest see a thiefe thou consentest with him, and takest part with the adulterours. Which obiurgation or chiding as it agreed vnto the Iewes in olde time, who trusting to the bare knowledge of the lawe, liued neuer a whitte the bet­ter, then if they had had no lawe at all: so wee must beware least at this day it be turned agaynst vs. And surely it is too true in a great many, who whiles they boast themselues to haue a certaine singuler knowledge, as though the Gospell were not a rule of life, they are giuen ouer vnto all kinde of vncleannesse. Let vs not therefore dally so securely with the Lorde, let vs re­member what iudgement hangeth ouer such pratlers, who shew forth the worde of God onely in iangling.

22 Thou which abhorrest idols. Verie aptely he oppo­seth sacriledge to idolatrie, as a thing of the same kinde. For sacriledge,Sacrilege what it is. simply is a prophanation of the diuine maiestie. Which sinne was not vnknowen vnto the heathen Poets. For this cause Ouide chargeth Lycurgus with sacrilege,Metamorph. 3. For con­temning the solemne feastes of Bacchus: and in Fastis, he calleth those Sacrilegas manus, id est, Wicked handes which viola­ted the maiestie of Venus. But seeing the Gentises gaue the maiestie of their gods vnto idols, they counted that onely for sa­crilege, if any did steale that was dedicated to their Temples, wherein they thought all religion consisted. So at this daye where superstition raigneth in steade of the woorde of God, they acknowledge no other sacrilege, then the stealing of the riches of temples: because with them there is no God but in idols, no religion but in riot, and pompe. And here wee are admoni­shed, first, that we flatter not our selues, when wee haue obser­ued some part of the Lawe, and contemne the residewe.

Two things to be noted.Secondly, that we glorie not so for externall idolatrie remoued, that in the meane while wee haue no care to banishe and expell from vs that impietie lieth hidde in our myndes.

[Page 28] 23 Thou which gloriest in the lawe. &c. Although euery transgressour putteth God to reproche (seeing all men are borne to this ende that they shoulde woorshippe him in righteousnesse and holinesse) yet hee doeth iustly charge the Iewes herein with a speciall fault.They in a spe­ciall sort disho­nour God, who pretende his name and keepe not his lawe. For whiles they preached God to bee their Lawgiuer, and had no care to order their liues according to his rule, they declared that the maiestie of their God, (which they so easely contemned) was of no great count with them. After which sorte at this day those defame Christ by the transgression of the Gospell, who vainely talke of his doctrine, whiche in the meane while by their licentious, and lustfull life they treade vn­der foote.

24 For the name of God. Ezech. 36.23 [...] Esay. 52.5, I thinke this testimonie ra­tther to be taken out of Ezech. then out of Esay, seeing with Esay there are no vpbraidings against the people, whereof all that Chapter of Ezechiel is full. Some thinke it is an argu­ment taken from the lesse to the greater, to this sence, if the Prophete not without cause reprooued the Iewes of his time, that for their captiuitie, the glorie and power of God, was de­spised amongst the Gentiles, as though God had not been able to conserue the people which hee had taken into his protection: much more are you a reproche and dishonour vnto God, by whose maners his religion being estimated, it is euill spoken of. Which sentence as I doe not disproue,The reproches of men fall vpō the name of God whom they professe. so I wishe rather to haue one more sincere: as though it were sayde, wee see that all the reproches of the people of Israel, doe fall vpon the name of God: because, seeing they are counted and called the people of God, they beare the name of God grauen as it were in their fore­heade: whereby it must needes come to passe amongst men, that that God, in whose name they boast them selues, shoulde be after a sort defamed by their filthinesse.

And this is a marueylous vnwoorthie thing, that they whi­che haue their glorie from GOD, shoulde bee a reproche vn­to his sacred name: for at the least they ought to requite him o­therwise.

25 Circumcision verily profiteth. By a preoccupation he remoueth those thinges whiche the Iewes on the contrarie might take againe for the defence of their cause. For if circum­cision were a seale of the couenant of the Lorde, whereby the Lorde chose Abraham and his seede, for a peculiar people vnto him selfe: they were thought to glorie therein not in vayne: but because the trueth of the signe being omitted, they aboade in the externall forme: hee answereth that there is no cause why they shoulde arrogate any thing vnto them selues of the bare signe:

Wherein the veritie of circum­cision consisted.The veritie of circumcision did consist in the spirituall pro­mise, which required faith. The Iewes neglected both, as well the promise as faith. Foolishe therefore was their confidence. Wherby it commeth to passe that hee omitteth heere the princi­pall vse of circumcision, namely whiles he applyeth his talke vn­to their grosse errour, as hee doeth with the Galathians. And that is diligently to bee noted. For if hee shoulde intreate of the whole nature, and propertie of circumcision, it were absurde that there should be no mention of grace & free promise. But in both places he speaketh according to the circumstāce of the cause hee handleth:Paul speaketh here of circum­cision according to their opinion therefore he toucheth onely that part whiche was in controuersie. They thought that circumcision of it selfe was a woorke sufficiente vnto the obteyning of righteous­nes. Therefore that he might speake according to their opinion, [Page 29] he answereth, that if the worke be respected in circumcision, this is the condition of it, that hee which is circumcised, giue himselfe to worship God wholy, and perfectly: the worke therefore of circumsion is perfection. And thus wee may speake of our baptisme. If any trusting in the only confidence of the water of baptisme, doth thinke himselfe to bee iustified, as though hee had nowe gotten holinesse by that worke: the ende of baptisme is to bee obiected: namely that by that the Lorde doth call vs vnto holynesse of life. Heere shoulde the promise and grace, whiche baptisme doth testifie, and seale vnto vs, be passed ouer in silence: because we are to deale with those, who being content with the vaine shadowe of baptisme, they care not, nor consider not that which is the principall in it. And this verily you are to note in Paule, when hee speaketh of signes or Sacramentes to the faithfull, and not by contention or concrouersie, that his manner is to conioyne them with the efficacie, and accomplishmente of their promises: when hee hath to deale with ouerthwart and foolish interpreters of y^e signes or sacraments, then omitting to mētiō the proper & true nature of y^e signes or sacramēts, he directeth his whole stile against their corrupt interpretatiō. And ma­ny because they see Paul bringeth circumcision rather then any other worke of the lawe, doe thinke that hee taketh away righte­ousnesse from the ceremonies only. But it is farre otherwise. For this thing is wont alwayes to follow, that they which dare set their merites against the righteousnesse of God, glory more in externall obseruations, then in sounde vertues For who so is truely touched and moued with the feare of God: dare neuer lift vp his eyes to heauen, for the more hee shall striue vnto true righteousnesse, the better hee shall see howe farre he is from it. As for the Pharisees, who thinke it enough to shadowe their holinesse with externall hypocrisie, it is no maruel though they so easily flatter themselues. Therefore Paule when hee had left the Iewes nothing but this poore shift, that they should boast them themselues to be iustified by circumcision, he nowe also taketh from them this vaine visour.

26 If therefore vncircumcision, &c. This is a most strong argument. Euery thing is inferiour to his ende, and is set vnder it. Circumcision hath respect vnto the lawe: therefore it ought [Page] to be inferiour to it. It is more therefore to keepe the lawe then circūcision, which for the cause therof was ordeined. Wherupō it followeth that the vncircumcised if hee keepe the lawe, doeth farre excell the Iewe being a transgressour of the law, with his barraine and vnprofitable circumcision. And so albeit by nature he is polluted, yet by the obseruatiō or keeping of the law, he shal bee sanctified, that his vncircumcision may bee imputed vnto him in steede of circumcision. This worde vncircumcision, in the seconde place is to be vnderstoode properly in his proper signi­fication. In the first place improperly for the gentiles, the thing for the person.Paule speaketh here by supposi­tion. Furthermore, heere no man ought curiously to trouble himselfe with searching of what keepers of the law this may be constered which Paule saith, seeing none suche can bee found. For simplie he had this in his minde by the way of sup­position, or supposing, if there were founde any Gentile whiche did obserue the lawe, that his righteousnesse in vncircumcision is of more value, then the circumcision of the Iewe without righ­teousnesse. Therfore I referre that which followeth, (he which by nature is vncircumcised, shall iudge the circumcised) not vn­to the persons,Mat. 12.41.42 Luke. 11.31. but vnto the example: as that. The Queene of the South shall come &c. Itē the men of Niniuie shall rise in iudgement, &c. For euen the wordes of Paule leade vs vnto this sense. The Gentile (quoth he) being a keeper of the lawe shall iudge thee being a transgressour: althogh he is vncircumcised, and thou hast the literall circumcision.

Hypallage is when words are vnderstood con­trariwise. 27 The letter and circumcision. By the figure hypallage, for circumcision literall. Neither meaneth he that they ther­fore violate the law, because they haue the letter of circumcisiō: but because together with that their externall ceremonie they cease not to pollute the spirituall worship of God, namely piety, righteousnesse, iudgement, and veritie, which thinges notwith­standing, are the principall things of the lawe.

28 For he is not a Iewe, &c. The meaning is that a true Iew is not to be iudged either by y^e progenie of the fleshe, or title of profession,A true Iewe & true circumci­sion is internal. or by the the externall Sacrament or signe. Nei­ther doth that circumcision which maketh a Iewe consist only in outwarde figure or shewe, but both of them are internall or inwarde. That which hee addeth of true circumcision is taken [Page 30] from diuerse places of Scripture, yea from their common doctrine: because the people are euery where commaunded to circumcise their hearte, and the Lorde promiseth, that he wil doe it. For the foreskinne was cut off, not as a little corruption of one part, but as the corruption of the whole nature. Therefore circumcision is the mortification of the whole fleshe.Letter signifieth the external ob­seruation: Spi­rite the ende of the ceremonie. Whereas hee addeth, that it is in the spirite, and not in the letter, Vnder­stand it thus: he calleth the externall obseruatiō without pie [...]ie, y^e letter: by the spirite he meaneth the end of the ceremonie, which is spirituall. For seeing the whole weight or substance of signes and rites depend vpon their ende: the ende beeing taken away, the letter only remaineth, which by it selfe is vnprofita­ble. And this is the reason of the speeche: because where the worde of God is preached, whatsoeuer it commaundeth, except it bee receiued of men with a sincere affection of the hearte, it abideth in the letter, that is in the colde or faint letter: but if it pearse into the minde, it is in a manner transformed into the spi­rite. He alludeth vnto the difference of y^e old and newe testamēt which Ieremie noteth,Ier. 31.33. where the Lorde pronounceth that his couenant shal bee firme, and stable, after that it is grauen in their inwarde partes. Paul also in another place had respect heereunto, where he comparing the lawe with the Gospel, cal­leth the lawe the letter, which is not onely dead, but also killeth,1. Cor. 3.6. but the Gospell hee adorneth with the title spirite. Further­more too grosse hath the foolishnesse of those beene which haue made of the letter a two folde sense, and of the spirite Allego­ries.

29 Whose praise is not of men. Because the eyes of men onely behold the thinges are apparant: he deneieth it to be suffi­ent to be commendable in mans opinion, which often is decei­ued by the externall shew: but the eyes of God must be satisfied, which behold y^e very deepest secretes of the hart. So he draweth hypocrites againe (which smooth themselues with false persua­sions) vnto the tribunal seat of God.

CHAP. 3.

ALthough Paule hath notably pro­ued, that bare circumcision doeth profite the Iewes nothing, yet in as much as hee coulde not denie but there was some difference betwene the Gentiles and the Iewes, which was pointed out or sealed of the Lorde by that Sacrament: and it was an absurde thing to make that difference, or diuersitie, voide and of none effect whereof the Lorde was the authour: it remained therefore he shoulde vnfolde this obiection also. Truely it was apparant, that that was a foolishe glory, which the Iewes had therein. Notwithstanding this doubt yet remained, to what ende circumcision was instituted of the Lord, except it were no­tably profitable for some thing. Therefore by the way of excepti­on or subiection, he demaundeth wherein the Iewe excelleth the Gentile. And by another interrogation he addeth the reason of the question, when hee saith, What profit is there of circum­cision? Ephe. 2.4. For that did distinguishe the Iewes from the vulgare sort of men: as Paule calleth the ceremonies the partition wal, which separated the one from the other,

2 Much euery way, that is much altogether, much through­ly or vtterly. Here he beginneth to giue vnto the Sacramente his praise: yet hee will not graunt vnto the Iewes that they shoulde be proud therefore.In what respect the Iewes ex­celled others. For when he saith, they were mar­ked with the seale of circumcision, that they might bee recko­ned the sonnes of God: he doth not acknowledge them to haue [Page 31] excelled others by any merie of theirs, or dignitie of their owne, but by the benefites of God. If the men therefore be considered, hee sheweth they are like vnto others: but if the benefites of god be considered, he declareth, that therein they haue, whereby they excell other people.

First, because the Oracles of God, were committed vnto them, Many thinke it to bee the figure Anapodotum: Anapodotum is a fault in spea­king or writing when that follo­weth not whiche might answere that went before as heere is first, and there follo­weth not se­cond. because he propoundeth more then he expoundeth afterwarde. Yet this word first, seemeth vnto me not to be a note of order, but simplie to signifie, specially, or chiefly, in this sense, if there had been no more but this: that they had the oracles of God committed vnto them: it ought to be sufficient vnto their dignitie. And it is worthie the noting, that the profite of circumcision is not placed in the bare signe, but is to be esteemed by the word: Here verily Paule demaundeth what the Sacrament did profite the Iewes. He answereth, because God committed vnto them the treasure of his celestiall wisedome: Whereupon it followeth, that the worde being taken away, there remaineth no more pre­rogatiue. By oracles he meaneth the couenant which first was reuealed to Abraham and his posteritie, afterwarde was con­firmed, and interpreted by the lawe and the prophetes. And the oracles of God were committed vnto them, that they might con­serue them with them, so long as it pleased the Lord to conteine his glory amongest them: afterward, in the time of dispen­sation, they shoulde publish them throughout the whole worlde:To what end the oracles of God were com­mitted to the Iewes. First, they were keepers of y^e oracles of god: Secōdly, they were stewardes or disposers. And if this benefite bee so greatly to be esteemed, whiles the Lorde doth vouchsafe to make any people partaker of his worde: wee can neuer sufficiently detest our in­gratitude, which receiue the same so negligently, carelesly, that I say not contumeliously.

[Page] 3 For what if some, &c. As before, whiles hee respected the Iewes, glorying in the bare signe y^t hee did not graunt vnto them so much as a sparke of glory: so nowe whiles hee consi­dereth the nature of the signe, hee testifieth that the vertue ther­of is not abolished, no not through their vanitie. Because ther­fore hee seemed aboue to import, that if there were any grace in the signe of circumcision, it were all perished through the vn­thankefulnes of the Iewes.

Nowe againe, by the way of exception or subiection, hee de­maundeth what is to be thought thereof. And here is a kinde of silence or concealing: because hee expresseth lesse then hee woulde haue to bee vnderstood: for he might truely haue saide, y^t a great part of the people had cast from thē the couenant of the Lorde: but because y^t had beene marueilous bitter in the eares of the Iewes, that hee might mittigate the roughnesse thereof, hee only nameth some. Shall their incredulitie, &c. Ca­targein, properly is to make voide, and of none effect: which sig­nification is moste apt for this present sentence. For Paule entreateth not onely whether the incredulitie of men can let the veritie of God, that it shoulde not remaine firme and stable in it selfe: but whether it can hinder the effect and accomplishe­mente thereof amongest men. The meaning therefore is, see­ing the most of the Iewes were couenant breakers, whether through their vnfaithfulnesse the couenant of God be so abroga­ted, that it shoulde shewe foorth no fruite amongest them? hee answereth, that it cannot come to passe through the prauitie of men, that the veritie or truth of God shoulde not haue his constancie.

Therefore howesoeuer the greatest part hath broken the co­uenant, and troade it vnder foote, yet notwithstanding it retei­neth his efficacie,There were al­way some amōg the people of the Iewes in whom the couenant of God was effec­tual. and exerciseth his force: though not in euery one, yet at the leaste in the same nation. And efficacie, or force is this, that the grace and blessing of the Lorde might bee of strengthe amongest them vnto eternall saluation.

And that cannot bee but where the promise is receiued by faith, for so the mutuall couenaunt is confirmed on both sides. Therefore hee signifieth, that there were alway some [Page 25] in that nation who abyding in the faith of the promise, did not fall from that prerogatiue.

But let God be true. Howsoeuer others thinke, I take it to be an argument from the necessary sequele of the contrarye, whereby Paule dissolueth the former obiection For if these two stande together, (yea doe necessarily agree) that God is true, and man a lyar: it followeth, that the truth of God is not letted through the lye of men. For except hee did nowe oppose one of these principles against the other, in vayne, and to no purpose is hee straightwayes so serious in refuting this inconuenience, namely, how God may be righteous, if he set foorth his righte­ousnesse by our vnrighteousnesse. Wherefore the meaning is playne, that the faith of God is so farre from being destroyed or ouerthrowen by the vnfaithfulnesse and default of men, that it appeareth more cleere or excellent. He calleth God true, How God is true. not onely because he is readye to stande faithfully vnto his promi­ses, but also because whatsoeuer he saith in worde he fulfil­leth the same indeede, for he so speaketh that his commaunde­ment is straight brought into acte. On the contrary, manne is called a Lyar, not onely because hee oftentimes breaketh his promise but because by nature hee coueteth leasing,How man is a lyar. and fleeth the trueth. The former member is a speciall Maxime of Christian Phylosophie. The later is taken out of the Psalmes, where Dauid confesseth,Psal. 116.11. there neyther commeth a­nye certainetye from manne, neyther is there anye in him.

This place is notable, and conteyneth verye necessarye conso­lation: for suche is the peruersitie of menne in refusing or con­temning the worde of GOD, that the certainty thereof shoulde often come into questiō, except it came to our remembrance that the trueth of God dependeth not vppon mans veritye. But howe agreeth this with that was sayde immediatelye before, namelye, that the faith of men whiche may receyue the promise,Obiection. is required that the promise of GOD might bee effectuall? For fayth is contrarye vnto lyinge. It seemeth to bee an harde question, yet it is easily resolued: to witte, that the Lorde by the lyes of men, (whiche otherwise are hynderaun­ces vnto his trueth) will yet fynde vnto him selfe a waye where there is no waye, that hee may ouercome,Answeare. by [Page] correcting in his elect that incredulitie is graffed in our nature, and by subiecting into his obedience suche as doe seeme to bee vnruly. Finally nowe the disputation is of the corruption of na­ture, and nor of the grace of God, which is the remedy of the said corruption. That thou mightest be iustified. The meaning is, it is so farre off that the truth of God should be destroyed by our lie and vnfaithfulnesse,Psal. 51. [...]. that thereby it is made more apparant and manifest, As Dauid testifieth saying, that therefore because hee was a sinner, God was alwaye a iust, and righteous iudge, what soeuer he decreed against him: and that he shoulde ouercome all the reproches of the wicked, which would murmure against his righteousnesse.By sayings are meant iudge­mentes. By the sayinges of God. Dauid vnderstandeth iudgementes which he bringeth foorth against vs. For whereas they commonly expound it of the promises, that is too muche wrested. Therefore this particle that, is not only finall, neither noteth a consequence farre fetched, but is of as much value as an illation, Inferring or bringing in, to this sence: I haue sinned against thee, therefore thou maist by right punish me. And that Paul hath alleadged the place of Dauid in his proper and natu­rall sence the obiection added a little after doth proue, how shall the righteousnesse of God abyde perfect, if our iniquity sette it foorth? For in vayne (as I haue partly shewed a little before) and out of season should Paule stay the readers vpon this doubt, except Dauid did vnderstand that God by his wonderfull proui­dence doeth get prayse vnto his righteousnesse,Though the in­iquities of men by their owne nature serue to the dishonour of God & subuersi­on of his truth: Yet by his won­derfull proui­dence he getteth vnto himselfe glorie thence, and therby esta­blisheth his trueth. euen out of the iniquities of men. The second member after the Hebrew is thus, and thou in iudging pure, which speech importeth nothing else, then that God is woorthy of prayse in all his iudgements, how­soeuer the wicked exclayme, and odiously goe about by their complayninges to ouerwhelme his glory. But Paule followed the Greeke translation which serued better for the present pur­pose. For we know the Apostles in recyting the wordes of the Scripture to be more franke, free, or bold: because they counted it sufficient if they applyed them vnto the matter. Wherefore they stoode not so muche vppon the wordes. Vnto the presente place therefore this shalbe the application, if all the sinnes of mor­tall men must serue to the setting forth of the glorie of the Lord: & he is specially glorified by his truth: it followeth that the vani­tie [Page 33] of men serueth rather to the establishing, then subuerting of his truth: And albeit this worde Crinesthai may bee taken as well actiuely as passiuely: yet I doubt not but the Grecians haue translated it passiuelye besides the meaning of the Pro­phet.

5 Now if our vnrighteousnesse. Although this is a di­gression from the principall cause: yet was it necessarie the A­postle shoulde adde it:This obiection is answered in the latter end of the 6. verie. least hee shoulde seeme to haue giuen vnto the wicked that occasion of speaking euill, which he knew to be voluntarilye sought for of them. For seeing they were readie to take euery occasion that might make to the diffamati­on of the Gospell, they had in the testimonie of Dauid, whiche they might catche to the framing of their false detraction. If God seeke nothing els at the handes of men then to be glorified of them: Wherefore doth hee punishe them when they offend, seeing by their offence they glorifie him? Vndoubtedly hee is angrie without cause, if hee take occasion at that to bee angry whereby hee is glorified. Neither is it to bee doubted but this surmised accusation was vulgare, and very common,Paule speaketh not here his owne persua­sion, but taketh on him the per­son of the wic­ked. as shall straightwayes bee saide againe. Therefore Paule might not passe it ouer obscurely. And least any shoulde thinke hee spea­keth heere according to the perswasion or censure of his owne minde, he [...] first sheweth howe he taketh on him the person of the wicked. And withal hee nippeth or sharply reproueth mans reason, whose propertie he noteth to bee, alwayes to chat and [Page] prate against the wisedome of God. For he saith not, I speake as the wicked, but I speake as a man. And it is certainely so, seeing all the mysteries of God are strange or absurde vnto the fleshe: it is so bolde, that it doubteth not to rise vp against thē and which of them it cannot conceiue, those it wantonly pursueth. Whereby wee are admonished, if we will become capable of the misteries of God, first of all we must labour that our owne sense or sensuall iudgement beeing laide aparte, wee may yeelde and giue our selues wholy ouer into the obedience of the worde. This woorde, wrath, which is vsed for iudge­ment, here hath respect vnto the punishment: as if he had saide, is god vnrighteous in punishing iniquities, which set forth his righteousnesse?

6 Let it not bee so. In staunching this blasphemie, hee aunswereth not directly vnto the obiection: But firste begin­neth at the abhorring thereof, least Christian religion shoulde seeme to bring so great absurdities with it. And that is some what more, then if hee had simply refuted it. For hee giueth to vnderstande thereby that this wicked saying is worthie to be ab­horred and not to bee hearde. Straightwayes hee addeth, but (as they call it) an indirect refutation: for hee doeth not abso­lutely take away the obloquie, but only answereth, that that is absurd which is obiected.

Furthermore, he taketh an argument from the office of God, whereby he proueth that to be impossible, God shall iudge this worlde, Therefore he cannot bee vniust, which argument is not taken (as a man woulde say) from the bare power of God: But from his actuall power, which shineth in the whole course and order of his workes: as if it were saide thus, the office of God is to iudge the world: that is, by his righteousnesse to com­pose and bring into good order, whatsoeuer is disordered in the same. Therefore hee can doe nothing vniustly: and he seemeth to allude vnto the place of Moses,Gen. 18.25. where, whiles Abraham prayeth God that hee woulde not vtterly destroy Sodome, it is not meete (quoth he) that thou which shalt iudge the earth, shoul­dest destroy the iuste with the vniust. Neither is that thy part, neither can it bee saide of thee.Iob. 34.17. In Iob there is the like saying, shall he that hateth iudgement gouerne? For in that there [Page 34] are often founde wicked Iudges amongest men, that is either because they vse their authoritie against lawe and right, or els because they are vnaduisedly lifte vp thither, or els because they degenerate from themselues. In God there is no such matter. Seeing therefore, hee is a Iudge by nature, hee must needes bee iust, because he cannot denie himselfe. Paule therefore reasoneth from that is impossible, prouing GOD (to whome it is proper, or rather essentiall to gouerne the world righteously) to be wrongfully charged with vnrighteousnesse. And although this doctrine of Paule bee extended vnto the ge­nerall regiment of God, yet I denie not but it hath speciall re­specte vnto the laste iudgement: because then at the length shall the sounde renewing of the right order appeare. If thou doest desire a directe refutation,Apply this aun­fwere vnto the o [...]ectiō in the beginning of the 5. verse whereby suche blasphemous spee­ches may bee quenched, vnderstande it thus, that this commeth not to passe throughe the nature of vnrighteousnesse, that the righteousnesse of GOD shoulde appeare the more thereby: But our wickednesse is so ouercome of the goodnesse of God, that it is rather conuerted into another ende, then it doth tende vnto.

7 For if the truth of God by my lie, &c. I doubt not but this obiectiō also is pronounced in the person of the wicked. For it is an exposition of that went before: and shoulde haue beene ioyned, but that the Apostle beeing mooued with the hey­nousnesse, or vncomelinesse of the thing, did breake of his speech in the middest. The meaning is, if by our lye the trueth of GOD bee made more cleare, and after a sorte established, whence also more glory redoundeth vnto him: it is not meete that hee shoulde bee punished for a sinner, who is the minister of the glory of God.

8 And not rather as, &c. This a defectiue speeche, wherein there must somewhat bee vnderstoode: it shall bee per­fect if thou doest resolue it thus, and why is it not rather saide, (as wee are blamed) that euill must be done that good may come? The Apostle verily vouchsafeth not to answere this vn­godly cauillation: which neuerthelesse it shall be lawful by good reason to represse. For thus much only it pretendeth, if God be [Page] glorified by our iniquitie▪ and nothing better beseemeth a man to doe in his life:Obiection. then to procure the glory of God: then to his glory wee muste sinne.Answere. But this may easilye bee answered, that euill by it selfe can bringe foorth nothing but euill.

Whereas therefore the glorye of God is made cleare by our sinne, that is not the worke of man, but of God: who as a won­derfull workeman, knoweth to subdue our wickednesse and to conueigh it to another ende, that besides that ende it is appoin­ted vnto of vs, hee conuerteth it to increase his glory. GOD hath prescribed vnto vs a manner howe hee will bee glorified of vs: namely, pietie, which consisteth in the obedience of his worde. Hee that passeth these boundes doeth not goe about to honour God but rather to dishonour him. In that it falleth out otherwise, that is to bee ascribed vnto the prouidence of God, and not vnto the wickednesse of man, which letteth no­thing but the Maiestie of God may bee vtterly ouerthrowne, much lesse letteth it that the same shoulde not bee violated. As wee are blamed: Seeing Paule intreated so reuerently of the secrete iudgements of God, it is marueilous that the enemies fel to suche waywardnesse,Let the seruāts of God deale as circumspectly as may be in the mysteries of god yet will the wic­ked speake euill. to calumniate him: but there was ne­uer yet so great religion and sobrietie in the seruants of GOD, whiche coulde bridle impure, and poysonable tongues. It is not therefore a newe example, that the aduersaries at this daye doe charge vs with false accusations, and make our doctrine o­dious (whiche both wee our selues knowe, and all, both angels and faithfull men witnesse with vs, that it is the pure Gospell of Christe.) Nothing can bee imagined more monstrous, then that wee reade heere to haue beene laide to the charge of Paule: and all to the ende his preaching might be made odious or contemptible to the ignorant. Let vs therefore beare it, that the wicked by malicious detractions doe depraue the truth which wee preach, and let vs not therefore cease to defende the simple confession thereof: seeing it hath in it selfe sufficient vertue to ouercome and vanquish their lyes. Neuerthelesse, by the example of the Apostle, let vs as muche as in vs lyeth, resiste theyr malicious subtilities, leaste vngracious and naughtie Wretches shoulde freely blaspheme the Creator. [Page 35] VVhose iudgement is iuste. some take this actiuelie, onelye that Paul should agree vnto them, that y^t was absurd which they obiected, least the doctrine of the Gospell shoulde bee thoughte to bee ioyned with such strange and absurd thinges. But I like better of the Passiue signification. For it were not meet simply to agree vnto so great lewdnesse, which meriteth rather to bee sharply reproued, which thing Paule seemeth vnto mee to doe. Their peruersitie therfore is two wayes dānable. First, in y^t this impietie coulde come into their minde euen vnto the con­senting thereto: Secondly, that in slaundering the Gospell, they durst take their malicious detraction hence.

9 What then? From his digression he returneth vnto his purpose. For least the Iewes perhaps should take it, that they were spoiled of their right, when he reckoned these title of digni­tie, whereby they aduanced themselues aboue the Gentiles: now at the length he vnfoldeth the question, whether they excel the gentiles or no in any thing. And albeit this answere in shewe may seeme to be much contrary to the former (because he now taketh from them all preheminence to whom he gaue much be­fore) yet there is no variance. For those priuileges whereby hee confessed them to excell, consisted out of themselues, in the good­nes of god & not in their own merit. And here he demandeth af­ter their dignitie, whether they could glory of any thing in them selues. Therefore these two answeres agree so,Whatsoeuer preeminence was in the Iewe, it was of the goodnes of God to­wards them and not of their own dignitie. that this procee­deth out of the other. For when he extolled their prerogatiues including them in the only benefites of God, he declared them to haue nothing of their owne, whereupon that which hee now answereth, might foorthwith bee inferred. For if their principal preheminence hee, that the Oracles of God were committed to them, and they haue it not by their merite, there is nothing ther­fore left vnto them, whereby they might bee proude in the sighte of God. And note the sacred workemanship or cunning, that when hee gaue vnto them excellencie or preheminence he spake [Page] in the thirde person. Now when hee will take all from them, hee putteth himselfe in the number that hee might auoid offence. For wee haue alreadie alleadged or promised to prooue. The Greeke verbe Atiastai, whiche Paule vseth here, is a woorde apperteining to iudgemente: therefore it hath pleased vs to translate it, Wee haue alleadged, determined, or purposed to proue. For the accusor in his action is saide to alleadge the crime whiche hee is readie to proue by other testimonies and proofes. And the Apostle had cited all mankinde generally be­fore the tribunall seate of God: that hee might include all vnder the same condemnation. And in vaine is it for any man to ob­iect, that the Apostle doth not only accuse here, but rather proue: for no accusation is true but that, which is grounded vpon firme and sure proofs: as Cicero in a certaine place distinguisheth be­tweene an accusation and a reproch. Moreouer, to bee vnder sinne,What it is to be vnder sinne. is as muche as to be condemned for sinners iustly before God, or to bee holden vnder the curse which is due vnto sinne. For as righteousnesse bringeth with it absolution, so condem­nation followeth sinne.

10. As it is written, Hetherto hee hath vsed reasons to [Page 36] conuince men of their iniquitie. Nowe hee beginneth to ar­gue from authoritie: which is the surest kinde of proofe with Christians, so that the authoritie bee giuen vnto the onely God.The dutie of Ecclesiastical persons. And heere let Ecclesiasticall persons learne what is their of­fice. For if Paul here affirme no doctrine which hee also confirmeth not by certaine testimonie of Scripture: much lesse is this thing to be attempted of them, whose whole charge is this, to preache that Gospell which they haue receiued by the handes of Paule and others. There is none righteous. Seeing the Apostle alleadgeth rather the sense then the wordes absolutely, before he would descende vnto the particulers, he seemeth first to haue put down in generall, what is the summe of those things which are noted by the Prophet to bee in man: namely,Psal. 14. [...]. that none is iust, and afterward to reckon vp particularly the fruits of this vnrighteousnesse. And the first is, that there is none that vnderstandeth. And this foolishnesse is straightwayes re­proued, because they seeke not God. Psal. 53.3. All knowledge without the knowledge of god is vaine. For vaine is that man in whome the knowledge of God is not, what knowledge soe­uer hee haue besides. Yea, the sciences and faculties them­selues, which in them selues are good, yet are made but vaine in vs, if they want this foundation.

It followeth, There is none that doth good: whereby is meant that they haue put off all sense of humanitie. For as the best bonde of mutuall coniunction amongst vs, consisteth in the knowledge of God (because as he is father vnto all, he doth no­tably reconcile vs: and out of him there is nothing but meere dissipation) so for the most part inhumanitie followeth the igno­rance of him, whiles euery man, other men being contemned, loueth and seeketh himselfe. Contrariwise it is added, their throate is an open sepulchre: Psal. 5.10. Outragious crueltie described. that is to say, a goulfe to destroy men. And it is more then if he had said, deuourers, or eaters of men. Because it is a note of outragious crueltie, that the throate of man shoulde bee suche a goulfe, that it shoulde serue to the swallowing, and supping vppe of whole men. Heereunto ap­perteiueth that also is saide, Their tongues are deceitfull, Psal. 140.4. and lippes smeered with poyson. It followeth, their mouth is full of cursing and bitternesse. Psal. 10.7 Which vice is contrarie to the former: but the meaning is, they are euery way full [Page] of mischiefe, for if they speake faire, they deceiue, and vnder fayre speeches they proferre poyson: But if they broach that they haue in their minde, thence commeth bitternesse & cursing. It is a notable kinde of speech, which is added out of Esay, Con­trition and calamitie are in their wayes. Esay 59.7. For it is a singuler demonstration, or description of barbarous crueltie, whiche wheresoeuer it goe or come, by destroying all things, it causeth solitarinesse and desolation: after which sorte Plinie describeth Domitian.

It followeth, and the way of peace they haue not knowen: because they are so accustomed with robberies, violences, iniu­ries,Where the feare of God is wan­ting, no good can bee present. securitie & crueltie, that they knowe not to doe any thing louingly, and courteously. Lastly, in the conclusion that is repeated again vnder another worde, which we speake of at the first: namely, that out of the contempt of GOD commeth all wickednesse. For seeing the feare of GOD is the foun­taine of wisedome, when we are once departed from that, there abideth nothing right or sincere.

Finally, as it is a bridle to restraine our naughtinesse: so if it be wanting, wee are loosed vnto all kinde of licentious wic­kednesse.The alleadged places particu­larly examined. Psalm. 14.1 And least any should thinke these testimonies were vnfu [...]y wrested: let vs consider euery one of them according to the circumstances of the places whence they are taken. Dauid saith, there was so great peruersitie or naughtinesse of nature in men, that God hauing beholden them all in order, hee could not finde one iuste. It followeth therefore that this mischief went ouer all mankinde, seeing nothing is hid from the sight of God. He speaketh verily in the ende of the Psalme of the redemption of Israell: But straightwayes we shall shewe in what manner holy men, and how farrefoorth they are exempted from this con­dition. In the other Psalmes hee complaineth of the wicked­nesse of his enemies, where vnder himselfe and his, hee portrai­eth a certaine type of the kingdome of Christ: wherefore vnder his aduersaries all those are represented vnto vs which being e­straunged from Christ, are not lead by his spirit. Esay doth expres­ly note Israel: Therfore his accusatiō doth y^e more agree vnto y^e gētiles. What then? There is no questiō, but y^e nature of mē is described [Page 37] vnder these termes: that thereby wee might see, what man is, being left vnto him selfe: in as much as Scripture testifieth all to bee such, which are not regenerate by the grace of God.How the godly are exempted from the commō condition of mē

The condition of holy men were nothing better, but that the same prauitie or naughtinesse is corrected in them. Yet to the ende they myght remember, howe they differ nothing from o­thers by nature: in the reliques of their fleshe (wherewith they are still compassed) they feele the seedes of those thinges, which woulde continually bring foorth fruite in them except mortifica­tion did let them: which they ought to ascribe vnto the mercie of the Lorde, and not vnto their nature. And finally, whereas all the faultes are heere reckoned, doe not appeare in euery one, this letteth not but they may rightly and truely bee contayned or compacted vnder the nature of man, as we haue already noted.Chap. 1.26.

19 Wee knowe. Hauing left the Gentiles hee doeth precisely applie those speeches vnto the Iewes: in subduing of whom there was much more a doe: because they being no lesse voyde of righteousnesse then the Gentiles, did couer themselues with the cloake of the couenant of God, as though this were suf­ficient holinesse for them, that they were distinguished from the residue of the worlde, by the election of God. And truely hee bringeth foorth those euasions, which he knewe well the Iewes had at hande. For whatsoeuer was spoken sinisterly in the Lawe against all mankinde, they were wont to returne it vpon the Gentiles: as though they were exempted from the common sort. And surely so they were, but that they fell from their de­gree. Therefore least some false imagination of their owne priuate worthynesse shoulde hinder them, and [...] they shoulde restrayne those thinges vnto the Gentiles [...] whiche doe no lesse appertayne vnto themselues: Paule heer [...] preuenteth that, [Page] and by an argument taken from the ende of the Scripture, hee sheweth that they are not only in the same conditiō with the com­mon sort of men, but that that iudgment is peculiarly denounced of them. And hereby wee see the diligence of the Apostle in refelling obiections.Paul applieth the former testi­monies of scrip­ture against the Iewes. For to whome is the lawe giuen, or to whose instruction ought it to serue if not to the Iewes? In that therefore it maketh mention of others, that it doeth (as it were) by the way, or (as they say) lightly: but to his owne schollers it doeth principally apply his doctrine. In the lawe. Hee saith the Iewes are those to whom the Lawe was appoin­ted: whereby it followeth that it doeth properly appertaine vnto them: and vnder the lawe hee vnderstandeth also the Prophetes: and so comprehendeth the whole olde Testament.

That euery mouth might be stopped. That is, that all e­uasion, and power of excusing might bee taken away.Howe mans mouth is said to stopped. It is a Metaphore taken from iudgementes, where hee that is guiltie, if hee haue any thing that may serue iustly to his defence, asketh leaue to speake that hee might cleare him selfe of those thinges are laide against him: but if his owne conscience condemne him, hee holdeth his peace, and saying nothing expecteth his condemnation, being euen nowe by his silence condemned. The same sence hath that saying of Iob:Iob. 39.37. I will lay my hande vp­on my mouth. For hee sayeth, although hee wanted not some kinde of excuse, yet not going about to iustifie him selfe, hee woulde yeelde vnto the sentence of God. The next clause con­teyneth an exposition. For his mouth is stopped who is so holden wrapped in iudgement, that hee can no way escape: other­wise to be silent before the face of God, is to be afraide of his ma­iestie, and as it were astonished with his brightnesse, to become e­uen speechles.

20 Because by the workes of the lawe. It is a great question, yea euen amongst the learned, what workes bee called the workes of the lawe, whiles some extende them vnto the ob­seruation of the whole lawe, other some restrayne them vnto the ceremonies onely. The annexing of this worde lawe, did mooue Chrisostome, Origen, and Hierome to bee of the first [Page 38] opinion, for in that addition they thought there was [...] peculier ad­uisement that the speeche shoulde not bee vnderstoode of all woorkes generally. But this doubt is easily loosed. For seeing woorkes are so farre foorth iust in the sight of the Lorde, as wee doe studie by them to giue vnto him woorshippe and o­bedience: to the ende hee might more precisely take from all woorkes the force, vertue, or strength of iustification, hee hath named those woorkes whiche specially myght iusti­fie, if there were any that coulde iustifie.Workes of the law are named by a kind of ex­cellencie, as who should say, if they iustifie not then no workes iustifie. For it is the lawe that hath the promises, without the which our woorkes are of no va­lewe before God. Thou seest therefore the cause why Paule expressed the workes of the lawe: Namely, because by the law there is a rewarde appointed vnto woorkes. Neyther were the very Scholemen ignoraunt hereof: amongst whome it is an olde and common saying, that workes are not meritorious in respect of any internall or reall worthinesse, but for the coue­nant. And although they are deceiued, for that they see not our woorkes alwayes to bee defiled with vices, which doe take from them merite: yet that principle is true, namely, that the re­warde of workes dependeth vpon the voluntary promise of the lawe.

Therefore Paul wisely and very well doeth not dispute of bare woorkes: but precisely and namely hee alleageth the kee­ping of the lawe, of the which properly the question was. As for those thinges which are brought in of other learned men for the defence of that sentence, they are weaker then were meete.

By the naming of circumcision, they thinke an example to bee propounded, which prooueth that it appertaineth vnto the cere­monies onely. But wee haue alreadie declared why Paule hath named circumcision. For neither doe any other swell with the confidence of workes then hypocrites. And wee know howe they glorye onely in eternall shewes. Secondely, circum­cision in their iudgement was a certayne entraunce vnto the righteousnesse of the lawe: therefore it seemed also to bee a woorke of great dignitie. And whereas they fight out of the Epistle to the Galathians: where, when Paule handleth the same cause, yet hee directeth his stile vnto ceremonies onely: [Page] that also is not firme inough to obtaine that they woulde. Sure it is, Paul had to doe with such as did insence the people with a false beleeue or confidence of ceremonies. That he might re­moue or take this away hee doeth not conteine him selfe within the compasse of ceremonies, neither disputeth hee specially of what valewe they are: but he comprehendeth the whole lawe, as may appeare by the places whiche are all of them deriued from that fountaine.Paul speaketh here of workes without excep­tion. Suche also was the state of that disputation which was holden at Hierusalem amongst the disciples. And it is not without cause we laboure to prooue Paul in this place without exception to speake of the whole lawe. For the verye stile and maner of disputation which hee hath hither to followed and doeth still prosecute, doeth sufficiently fauour vs: and many places doe not suffer vs to thinke otherwise. It is therefore a sentence notable amongst the chiefest, that no man shall bee iu­stified by the keeping of the lawe. Hee hath shewed the reason before, and repeateth it againe straightwayes: because all men together being conuicted of transgression, are reprooued of vn­righteousnesse by the lawe.Flesh without some speciall re­straint signifi­eth man. These two are contrary one to the other (as wee shall see more at large in the processe) to bee thought righteous by workes, and to be guiltie of transgression. This worde fleshe without any speciall consideration betoke­neth men: but that it seemeth after a sort to pretende a more ge­nerall signification. After which maner more is expressed when one sayth all mortall men, or all mortall creatures, then if hee shoulde name all men, as you may see with or at Gellius. For by the Lawe. Hee reasoneth from the contrarie, that we haue not righteousnesse by the Lawe, because it conuinceth vs of sinne and damnation: seeing life and death proceede not foorth of the same fountaine. And whereas he reasoneth from the contrary effect of the lawe, that wee can not be iustified by it: wee muste vnderstande, his argument proceedeth or holdeth not, except wee keepe this as an inseparable,Though the law be the rule of righteousnes, yet it profiteth nothing, by rea­son of our cor­rupcion. & perpetuall accident, that the lawe reuealing to man his sinne, taketh from him the hope of salua­tion that way. The Lawe truely by it selfe, because it instruc­teth vnto righteousnesse, is the way to saluation: but our praui­tie and corruption letteth that this way it profiteth nothing.

Nowe this must needes bee added in the seconde place, whoso­euer, [Page 39] is founde to bee a sinner, hee is spoyled of righteousnesse. For it is friuelous to faigne with Sophisters an halfe righte­ousnesse, that workes shoulde partly iustifie: But nothing is gotten on this behalfe, for the corruption of man.

21 But nowe is the righteousnesse &c. It is doubted in what sence hee calleth that the righteousnesse of God whiche wee obteine by fayth: whither therefore, because it onely consi­steth or standeth in the sight of GOD: or for that the Lorde doeth giue the same vnto vs of his mercie. Because both inter­pretations agree well: wee will contende on neither part.What righte­ousnes is called the righteous­nes of God, and howe the same is reueiled with out the lawe: id est workes. He saith therfore that that righteousnes, which God both communi­cateth vnto man, and also embraceth only and acknowledgeth for righteousnesse, is reueiled without the lawe, that is, without the ayde, helpe, or supportation of the lawe: so that by the lawe is meant woorkes. For it may not bee referred vnto doctrine, which straightwayes hee citeth for the witnesse of free righte­ousnesse by faith. Where as some restraine it vnto ceremo­nies, shortly after I shall shewe that to bee vayne and colde. It remayneth therefore that we knowe the merite of workes to be excluded. Where also wee see howe hee mixeth not woorkes with the mercie of God: But all opinion of workes being re­mooued and abolished, he establisheth the onely mercie of God. Neither am I ignorant that Augustine doth expounde it other­wise: for he taketh the righteousnes of God for the grace of rege­neration: and hee confesseth this grace to bee free, because the Lorde reneweth vs, being vnworthie, with his spirite. And from this hee excludeth the workes of the lawe, that is, whereby men goe about, without renouation, of them selues in deserue God. And I knowe well inough, that certaine newe beholders and vewers of matters doe arrogantly pronounce this doctrine, as [Page] though it were at this day reueiled vnto them. But it shall ap­peare plainely by the text howe the Apostle without exception comprehendeth all woorkes,All workes ex­cluded from iu­stification, yea euen those god worketh in vs. yea those which the Lorde woor­keth in his. For surely Abraham was regenerate, and was led by the spirite of God, at such tyme as hee denieth him to bee iustified by workes. Therefore he excludeth from the iustifica­tion of man, not onely those workes which are morrally good (as commonly they terme them) and which are done by the in­stinct of nature, but also what woorkes so euer the faithfull can haue.

Secondly, if that bee the definition of the righteousnesse of faith, blessed are they whose iniquities are forgiuen: the que­stion is not of this or that kinde of woorkes: but the merite of workes being done away, onely remission of sinnes is put downe for the cause of righteousnesse. They thinke these two agree well, man to bee iustified by faith by the grace of Christ: and yet notwithstanding to bee iustified by woorkes which doe proceede from spirtuall regeneration: because both God doeth freely renewe, and by faith wee receiue his gift. But Paule taketh a farre other principle: namely, that the consciences of men are neuer quiet, till they leane or reste vppon the onely mercie of God. [...]. Cor. 5.19. Therefore in another place after he hath taught, GOD to haue been in Christ, that hee might iustifie men, hee doeth also shewe the maner: saying, in not imputing to them their sinnes.Gal. 3.12. Likewise to the Gallathians hee therefore ma­keth the lawe contrary to faith, in respect of the effect of iustifi­ing, because the lawe promiseth life to those do that it commaun­deth. But the lawe commaundeth not an externall shewe of woorkes onely, but the syncere loue of God. Therefore it fol­loweth no merite of workes can bee admitted in the righteous­nesse of faith. Whereby appeareth it is but a friuelous cauill that wee are iustified in Christ, because wee are renewed by the spirite as wee are the members of Christ: that wee are iustified by faith, because by faith wee are graffed into the bodie of Christ: that wee are iustified freely, because GOD doeth finde no­thing in vs but sinne.

[Page 40]For therefore are wee iustified in Christe, because out of our selues: therefore by faith, because wee must needes de­pende vpon his mercie and free promises: therefore freely, bee­cause GOD doeth reconcile vs vnto him selfe by buriyng our sinnes.Righteousnes by the remission of sinnes is not to be tied to the beginning of righteousnes. Neither can that bee tyed vnto the beginning of righ­teousnesse as they dreame. For that definition, Blessed are they whose iniquities are forgiuen, had place in Dauid, when hee had long exercised him selfe in the woorshippe of GOD: and Abraham thirtie yeeres after hee was called, although hee were a singuler example of holinesse, yet had hee no woorkes wherein to glorye with GOD: and therefore it is imputed vn­to him for righteousnesse that hee beleeued the promise. And when Paule sayeth GOD iustifieth men by not imputing their sinnes, hee reciteth that Sermon which ought dayly to bee re­hearsed in the Church.

And that part of the conscience which is troubled in respect of woorkes, is not of the continuaunce of one day, but ought to laste the whole life: whereby it followeth,No beginning proceeding, or perfection of righteousnes but in Christ onely. wee are not other­wise iustified, euen vntill the day of death: but because wee haue respecte vnto Christe onely, in whome GOD hath ad­opted vs, and nowe holdeth vs acceptable. Heereby al­so their cauill is refelled, who charge vs of falsehood, beecause wee affirme it to bee had out of the Scripture, that wee are iustified by faith onely, when as the particle exclusiue is no where extant in Scripture. But if iustification bee both with­out the lawe, and without vs: why shall it not bee imputed vnto mercie onely? if it bee of mercie onely? then of fayth one­ly.

This particle nowe may simply bee taken aduersatiuely, that it bee not referred vnto tyme: as wee often say nowe for but yet. If you had rather referre it vnto time (whiche I doe willingly admitte, leaste hee shoulde seeme to seeke any euasi­on) yet notwithstanding the onely abrogation of ceremo­nies shall not bee vnderstoode: because the purpose of the Apo­stle, is onely by comparison to illustrate the grace, wherein wee excell the fathers. Therefore the sence shall be, after Christ was [Page] exhibited in the fleshe, the righteousnesse of faith was reueiled by the preaching of the Gospell. Whereby yet it followeth not that it lay hidde before the comming of Christ.A twofold ma­nifestation of the grace of God. For a twofolde manifestation is heere to bee considered: the former, is of the olde Testament, which consisted in the woord and sacramentes: the seconde of the newe Testament, which besides the ceremo­nies and promises conteineth the fulnesse or filling vp in Christ: whereinto also is added a more absolute clearenesse by the Gos­pell. hauing witnesse. He addeth this, least in the dispensa­tion of free righteousnesse, the Gospell shoulde seeme to bee con­trary to the lawe. Therefore as hee denied the righteousnesse of faith to stande in neede of the helpe of the lawe:The law giueth testimonie vnto the righteousnes of faith. so nowe hee af­firmeth it to bee confirmed by the testimonie of the Lawe. And if the lawe beare witnesse vnto free righteousnesse: it is appa­raunt the lawe was not giuen therefore, that it might teache men to get vnto them selues righteousnesse by woorkes. Then they peruert the lawe, who wrest it vnto that ende. Moreouer, if thou doest desire the proofe of this sentence, prosecute in order the summe of Moses doctrine, and thou shalt finde, howe man at the beginning being cast from the kingdome of God, had no o­ther restitution then in the Euangelicall promises touching the blessed seede, wherein the breaking of the Serpentes head is forspoken: And wherein a blessing is promised or denounced to all nations. In the commaundementes thou shalt finde the de­monstration of thine iniquitie: by the sacrifices and oblations thou shalt learne howe the satisfaction and purgation thereof is in Christ onely. If you come vnto the Prophetes, in them you shall finde most plentifull promises of free grace: Concer­ning which matter see our institutions. I say the righteous­nesse of God. What maner of righteousnesse the righteousnes of faith is. In fewe wordes hee declareth what maner of righteousnesse this is, namely, that it resteth or abideth in Christ, and is apprehended by fayth. Although whiles hee inferreth agayne the name of God, he seemeth to make God the authour and not onely an approuer of that righteousnesse of the which he entreateth: as though hee shoulde say it commeth from him one­ly, or it hath his originall from heauen, and is made manifest to vs in Christ. Therefore when we reason of this righteousnes, we must proceede this way. First, the cause of our righteousnes [Page 41] must not be referred vnto the iudgement of menne, but vnto the tribunall of God, where no righteousnesse is accounted of, but the perfect and absolute obedience of the lawe: which thing may easily appeare by the promises and threatninges. And if that no man can be founde, that hath attayned vnto suche exact holines: it followeth all are voyde of righteousnesse in them selues. Then must Christ needes helpe: who as he is onely iust,Righteousnes is a real vertue in Christ, and ap­prehended of vs by faith. Gods mercy y^e efficient cause, Christ the ma­terial cause, and faith the instru­mental cause of our righteous­nes. so by transferring his righteousnesse vnto vs he maketh vs righteous. Nowe thou seest how the righteousnesse of fayth, is the righte­ousnesse of Christ. That we may therefore bee iustified, the effi­cient cause is the mercy of God: Christ is the matter or materi­all cause: the worde and fayth is the instrument or instrumentall cause. Wherefore, fayth is sayd to iustifie: because it is the instrument to receyue Christ, in whom righteousnes is commu­nicated vnto vs. After that we are made partakers of Christ, not onely we our selues are iust, but our woorkes are reputed iuste before God: namely because whatsoeuer imperfection is in them it is abolished or taken away by the blood of Christ. The promises which are conditionall, by the same grace also are ful­filled vnto vs, in as much as God doeth rewarde our works as perfect, because the deffect or imperfectiō of them is couered tho­row free pardon.

To all, and vpon all. For amplification sake hee hath re­peated the same thing by diuers formes of speaking: to the end he might the rather expresse that we haue hearde, namely, that both sole faith is required here, & that the faithfull are not dis­stinguished by temporall or externall notes: so it mattereth not whether they be Gentiles or Iewes.

23 For there is no difference. Hee inioyneth vnto all without exception the necessitye of seeking righteousnesse in Christe: as if he shoulde saye, there is no other way to ob­teyne righteousnesse by, neither are some iustified this way, and other some that way, But all together by faith, because all are sinners: and therefore they haue not whereon to glorie with God. And he taketh it for a thing graunted, that when menne are come vnto the tribunall of God, whosoeuer is guil­tye of sinne in his owne conscience, hee lyeth confounded, and so ouerthrowen vnder his owne ignominie: that no sinner can abyde the face of God, as we see in the example of Adam. A­gayne he fighteth with an argument taken from the contrarye: where wee must marke what followeth. Because all menne are sinners, Paule inferreth, that they want or are depriued of the prayse of righteousnesse.All glory of righ­teousnes taken from men, be­cause they are sinners. Therefore according to his doc­trine there is no righteousnesse but that is perfect and absolute. For if there were any halfe righteousnesse, then shoulde not he is a sinner be altogether spoyled of all glorye. Whereby that fable of righteousnesse in parte (as they call it) is suffici­ently refelled. For if it were true, that wee are partly iusti­fied by woorkes, and partly by the grace of God: This argu­ment of Paule shoulde be of no force,Where sinne is there is no righ­teousnes, vntil Christ haue ta­ken away the curse. Gal. 3.10. namely, that all are ther­fore depriued of the glory of God, because they are sinners. It is therefore out of all controuersie, there is no righteousnesse there, where sinne is, till Christ haue put away the curse. And that is it, is sayde to the Galathians: As many as are vnder the lawe, are subiect to the curse: but we are deliuered from this by the benefite of Christ. By the glorie of God, he vnderstandeth that glory which hath place before God,Ioh. 12.43. as it is said with Iohn, they haue loued more the glory of men, then the glorye of God. And so he calleth vs from the delight of humane iudgement vn­to the celestiall iudgement seate.

And are iustified freely. The Participle after the man­ner of the Grecians is put in steede of the verbe. The meaning [Page 42] is, because there remayneth nothing els vnto men in themselues, but that they beeyng smitten thorow by the iuste iudgement of God shoulde perishe: therefore they are iustified freelye by his mercie. For Christ helpeth this misery, and doeth communi­cate himselfe to the faithfull, that in him onely they maye finde all thinges whiche are wanting vnto them. As it falleth out, there is no place in all the Scripture more notable to set foorth the power of this righteousnesse.The efficient materiall, for­mall, and finall cause of our iustification. For it sheweth the mercy of God to be the efficient cause: Christ with his blood to be the matter or materiall cause: Faith conceyued by the woorde, to be the formall or instrumentall cause: Lastly, the glory both of the iustice & goodnes of God to be the final cause. Concerning the efficient cause, hee sayeth wee are iustified free­ly, and that verely by his grace. Therefore by this he shew­eth howe all is of God and nothing of our selues. It might haue beene sufficient to haue opposed grace vnto merites: but least wee shoulde imagine an halfe righteousnesse, hauing added a repetition hee doeth more clearelye shewe foorth his mynde: and hath ascribed the true effect of righteousnesse to the onelye mercy of God, which righteousnesse the Sophisters rent in pee­ces and mayme, least they should be constrayned to confesse their owne pouerty.

By the redemption. The matter of our righteousnesse or iustification is, that Christe by his obedyence hath satisfied the iudgement of the Father, and by taking our person vppon him, hath deliuered vs from the tyrannye of death, where­with we were holden captiue. For by the satisfaction of that sa­crifice which he offered, our guiltines is taken away. Wherby al­so the imagination of those is notably refelled,Righteousnes is not a quality in vs. which will haue righteousnesse to be a quality in vs. For if we be therfore reputed righteous before God, because we are bought or redeemed by a price: then surely wee borowe that else where, which is not in our selues. And straight wayes Paule declareth of what pow­er this redemption is, and whereunto it serueth, namely, that we might be reconciled to God. For he calleth Christ the propiti­ation or rather (which liketh vs better, that we might allude vn­to the olde figure) the propitiatory. And what els signifieth that, but that we are iuste, so farre foorth as Christe reconci­leth [Page] the father to vs? But now it behoueth to consider the words.

Whom God foreappoynted. &c. Because the Greeke worde Protithenai, sometime signifieth to determine or appoynt afore, sometime to bring foorth into light: if the first significa­tion be taken, Paule referreth it vnto the free mercy of God, that Christ was foreordayned a mediatour, whiche should recon­cile the father to vs by the sacrifice of his death. And this is an excellent commendation of grace, that God did willingly of him selfe seeke out a meane, whereby he might take away our curse. And certaynly this place seemeth to agree with that of Iohn: God so loued the world that he gaue his onely begotten sonne. Howbeit if we imbrace the other sence, the same reason shall stād: that God in his tyme made him manifest, whom he had decreed with himselfe to be the mediatour. In the worde propitiatory I think there is an allusion (as I said) vnto y^e old propiciatory. For he teacheth how y^t is exhibited in Christ indeede, which was figu­red there. Yet because the other opinion cannot be disproued, if any had rather vnderstand it more simply, I will leaue it to their election. The meaning of Paule in this place may surely be gathered out of his wordes,Without Christ God is alway angry with vs. namely, that God without Christ is alway angry with vs: and that we are reconciled by him, whiles by his righteousnesse we are accepted. For God doth not detest in vs his owne workemanship: but our vncleannesse, which hath extinguished y^e light of his image: which vncleannes when the washing or rinsing of Christ hath done away, he loueth and imbraceth vs as his owne pure workmanship. A Propitia­tory or reconciliation through his blood. So I had rather worde for worde to keepe that Paule hath:When the blood of Christ is on­ly named, the o­ther partes of our redemption be not excluded but vnderstood by the figure Synecdoche, which is when by a parte the whole is vnder­stood. for verily he seemeth vnto me by a continuall stile without interruption to say, God is reconciled vnto vs, so soone as we haue our confidence repo­sed in the blood of Christ: because through faith we come into the possession of his benefite. Whiles he nameth blood only, he ex­cludeth not the other partes of our redemption: But rather vnder a parte hee comprehendeth the whole summe: And named the blood, wherein we haue our washing. So by the fi­gure Synecdoche the whole cleansing is noted. For whereas he said of late that God was pleased with vs in Christ, nowe hee addeth, that the same is brought to passe by fayth: [Page 43] and also what our faith ought chiefly respect in Christ. For the forgiuenesse of sinnes. The preposition causall is as much in value, as if he had saide, for forgiuenesse sake, or to this ende that he might doe away sinnes. And this definition or expositi­on doth confirme agayne that which I haue nowe already sun­drie tymes warned, namely, that men are not iustified because they are suche indeede, but by imputation. Onely he vseth he vseth di­uers woordes that he might more euidently declare, there is no merite of ours in this righteousnesse. For if we obteyne it by the remission of sinnes, we gather, it is out of our selues. Secondly, if the remission of sinnes bee of the meere liberali­tye of God, all merite falleth to the grounde. Yet heere ary­seth a question, why he restrayneth pardon or forgiuenesse to the sinnes are passed. Although this place be diuersly expounded: It seemeth probable to me, that Paule had regarde vnto the cleansinges or washinges of the lawe. Whiche were onelye te­stimonies of the satisfaction to come. For they coulde not please God. There is the like place to the Hebrewes,Heb. 9.15. that through Christe came the redemption of sinnes that were in the former Testament. And yet thou mayst not vnderstande it, that no trans­gressions but those of the former tyme are done awaye by the death of Christe. Whiche dotage or folly, some certayne mad men haue drawen from this place being vndecently wrested.There neuer was, is, nor shal be, any other sa­tisfaction for sinne then the blood of Christ. For Paule onely sheweth, that vntill the death of Christ there was no price to please God, and that the same was not accom­plished or fulfilled by the figures of the lawe: Wherefore the veritye vntill the fulnesse of time, was in suspence. Moreo­uer, the same reason is of those sinnes doe daily make vs guyl­tye: for there is one onely satisfaction for all. Some, that they might auoyde that inconuenience, haue sayde the former sinnes were forgiuen, least a liberty of sinning afterward should seeme to be graunted. And true it is, there is no remission gi­uen but to sinnes committed. Not that the fruite of redemption doth fall away or perish, if afterwarde we sinne, as Nouatus with his sect did dreame:Christes death not onely auay­leable for sins past, but also if hereafter we fal. but because this is the dispensation of the Gospell, to set before him is about to sinne, the iudge­ment and wrath of GOD, and before him hath sinned, mer­cie. Howe [...] that is the pro [...] sence which I brought.

[Page]Whereas he addeth, this remission to haue byn in patience or long sufferance. They simply vnderstand it for meeknes, myld­nes or gentlenes which stayed the iudgement of God, neither suffered it to burst foorth to our destruction, vntill at the length he receiued vs into fauour. But rather it seemeth to be a secret Preoccupation or preuenting of an obiection. Least any shoulde obiect, that it was long ere this mercy appeared, Paule sheweth it was an argument of patience.

26 To shewe &c. The repetition of this member is not without an Emphasis or force, which repetition Paule did pur­posely seeke after, because it was very necessary: seeyng man is perswaded vnto nothing more hardly, then that hee disabling him selfe in all thinges, should acknowledge them to be receiued of God:How the righte­ousnes of God, which was at al tymes, & had ef­fect in al ages is said to be reuea­led at this time. although this new demonstration be mentioned of pur­pose, that the Iewes might open their eyes to beholde. At this time, he referreth that vnto the day or time when Christ was ex­hibited, which hath been at all times. And not vnworthily, for y^e which in olde time was knowen obscurely vnder shadowes. God hath manifested openly in his sonne. So the comming of Christ was the time of his good pleasure, and the day of saluation. God verily in all ages gaue some testimony of his righteousnes: But when the sonne of righteousnesse shyned, it appeared farre more bright. The comparing therefore of the olde and new Testamēt is to be noted: because then at the last was the righteousnesse of God manifestly reuealed, when Christ was exhibited. That he might be iust. It is a definition of that righteousnes, which hee said was then reuealed when Christ was giuen: as in the firste Chapter he taught to be declared in the Gospel. And he affir­meth it to consist of two members.The righteous­nes of God, re­uealed in the Gospel contey­neth two bran­ches. One, that he is absolutely righteous in himselfe, ano­ther that he com­municateth the sinne vnto men. The first is, that God is iust, not as one amongest many, but as one who onely contey­neth in himselfe all the fulnesse of righteousnesse. For other­wise perfect and true prayse, such as is due vnto him canne not be giuen vnto him, then whiles he onely obteyneth the name and honour of iust, all mankynd beyng condemned of vnrighteous­nes. He setteth y^e secōd mēber in the communication of righte­ousnes, namely, whiles God doth not keepe his riches hid vp in himselfe, but powreth them out vpon men. Therefore y^e righte­ousnes of God appeareth in vs, so farre foorth, as he iustifieth vs [Page 44] by the faith of Christ. For in vayne were Christ giuen vnto righ­teousnes, except there followed a fruitiō of him by faith. Wher­by it foloweth that al men were vniust & damned in themselues, til a remedy was offered from heauen.

27 VVhere then is the glorying? After that the Apostle hath sufficiently by firme reasons beaten men downe from the confidence of workes, he nowe taunteth their vanity. This excla­mation or acclamation to the thing alreadye declared and pro­ued was necessary: for in this cause it did not suffice to teache except by greater vehemency of the holy Ghost, he should lighten and thunder against our pride to ouerthrow it. And vndoubted­ly he saith that glorying is excluded, because wee can bring no­thing of our owne, which is worthy to be approued, or commen­ded of God. If merite be the matter of glorying, whether you terme it de congruo, which is, apt, fitte, or conuenient, That is called merite de con­gruo when a man of his own good motiō pro­ceeding natural­ly from him, me­riteth the firste grace, which they call grace preuenting: Merite de con­digno, when man being hol­pen by the firste grace, doth make himselfe worthy of eternall life. or whe­ther you call it, de condigno, that is, worthie, whereby man recō ­cileth God vnto himself: here thou seest they are both ouerthrow­en. For here he speaketh of no diminishing, or moderating: but Paule verily leaueth no droppe of merite. Moreouer, if the glo­rying of workes be so taken away by faith, y^e faith cannot purely be preached, but in giuing all vnto the mercie of God, man must needes bee spoyled of all prayse: it followeth then, that wee are not holpen by any woorkes to the obteyning of righteousnesse. Of woorkes? How doth the Apostle here deny our merits to be excluded by the lawe, seeyng before he proued our damnation out of the lawe? For if the lawe make vs subiecte to death, what glorie shall wee gette out of it? Or rather doeth it not couer vs, beeyng depriued of all glorye, with shame or re­proche? But then hee shewed, howe our sinne is layd open by the detection of the Lawe, because wee are all fallen from the obseruation of it. And heere hee meaneth, if righteousnesse were in the lawe of woorkes, our glorying were not excluded: [Page] but because it is of fayth onely, therefore we cann [...] chalenge no­thinge to our selues: for fayth receyueth all from God, it brin­geth nothing but a humble confession of neede or want. And the Antithesis or contrarietye of fayth and woorkes is to bee no­ted: wherein without addition woorkes are put vniuersally. Therefore, he neyther intreateth of ceremonies onelye, nor yet of the externall shew of woorkes: but comprehendeth all the me­rites of woorkes which can be imagined. The name Lawe is gi­uen vnto fayth improperly: but yet this darkeneth not the sence of the Apostle. For his meaning is, that when wee are once come vnto the rule of faith, then all the glorie of woorkes is o­uerthrowen: as if hee shoulde saye, the righteousnesse of woorkes veryly is commended in the lawe, but faith hath a lawe of his owne, which leaueth no righteousnesse in workes whatso­euer they be.

28 We haue determined therefore. Now he gathereth the principall proposition, as though it were now out of all con­trouersie, adding also an explication. For iustification by faith is made very cleere, whiles woorkes are excluded by name. There­fore our aduersaries at this day labour nothing more, then that faith might be intangled with the merite of workes. They con­fesse a man is iustified by faith: but not by sole faith. Yea in ve­rie deede they place the power of iustification in charity, howso­euer in wordes they giue it vnto fayth. But Paule in this place doeth make iustification so free, that he maketh it euident howe in no sort it can stand with any merite of workes. I haue shewed before why he nameth the workes of the lawe: and also I haue declared those to be ridiculous whiche restrayne it vnto ceremo­nies. Their imagination also is childish which take the works of the lawe for externall or literal workes, which are done without the spirite of Christ But rather the Epitheton is as much of va­lue as if he had called them meritorious:How S. Iames saith a man is not iustified by faith onely. because he hath regard vnto the roward promised in the law. Whereas Iames sayeth a man is not iustified by faith onely, but by works: it is nothing cō ­trary to the former sentence. The reconciliation depēdeth chiefly vpon the state of that argument of the which Iames intreateth in that place. For in that place the question is not howe menne get vnto them righteousnesse before God: but how they approue [Page 45] themselues to be iust. For hee refuteth Hypocrites who glorie vainely in the title of faith. It is therefore a grosse fallacie: not to obserue how the word iustifie or iustifying, is otherwise taken with Iames then with Paule: as they intreate of diuers things. And also the word faith most certainly appeareth to be equiuocal id est of ambiguous and doubtfull signification. This twofolde ambiguity or doubtfulnesse ought is haue byn noted It may be gathered out of the text, that Iames would nothing els, then y^t a man is not made, or approued iust by a dead faith, excepte hee confirme his righteousnesse by woorkes. Of which matter see our institutions.

29 Is God the God of the &c. The second proposition sheweth, how that righteousnesse doth no more appertayne vnto the Iewes, then vnto the Gentiles. And it was very necessary y^t should be vrged to the end place might be made for the kingdom of Christ through the whole world. He doeth not therefore aske simply or precisely whither God bee the maker of the Gentiles, which was knowen to be out of all controuersie: but whether he would shew himselfe a Sauiour to them also or no. For after he hath matched all mankynde together, and hath brought them all vnder the same condition: if there be any difference amongst them, it is of God and not of themselues,The righteous­nes of God in Christ is not tyed to one na­tion. which haue all things like or equall amongst them. So that if it be true, God woulde haue all the people of the earth to be partakers of his mercy thē saluation, and righteousnes which is necessary to saluation is ex­tended vnto all. Wherefore [...]nder the name of God heere is an insinuation of that mutuall relation, which often commeth to our sight in Scripture:Iere. 30.22. I wilbe your God & you shalbe my peo­ple. For, y^t God for a time did choose vnto himself a peculiar peo­ple, y^t taketh not away the beginning of nature, namely, that all mē were made according to the image of God, & brought vp in this world vnto the hope of blessed eternity.

[Page] 30 Who iustifieth. When hee saith some are iustified by faith, other some of faith, he seemeth to be delighted with the va­riety of speech in declaring the same matter, that he might by the way gyrde the folly of the Iewes, who imagine a difference be­tweene them and the Gentiles:In the cause of iustification there is no dif­ference between the Iewes and Gentiles. when as in the cause of iustifica­tion there is no difference at al. For if men be made partakers of this grace by faith onely: and there is one faith in them both: it is childishnesse to make a variance or diuersitie, where there is so great a likelinesse. Therefore I suppose an irrision to bee in these wordes, as though he shoulde saye, if any will haue a diffe­rence of the Gentile from the Iewe, let him take this, that the Gentile obteyneth righteousnesse by fayth, and the Iewe of faith. Vnlesse perhaps you had rather distinguish thus, the Iewes are iustified of faith, because they are borne y^e heyres of grace, whiles the right of adoption was giuen ouer to them of their fathers: & the Gentiles by faith, because the couenaunt came vnto them in another sort.

31 Doe we therefore &c. As soone as the law is oppo­sed vnto faith, the fleshe straight wayes therby catcheth some sus­pition of repugnancie, as though one were contrary to the o­ther. And especially this false imagination taketh place in those who beyng indued with a preposterous knowledge of the law, and hauing left the promises, seeke nothing els in it, then the righteousnesse of works. And for this cause not only Paule, but also the Lorde himselfe was euill spoken of amongest the Iewes: as though by his whole preaching he laboured the abro­gation of the law. Whence proceeded that protestation: I came not to destroy the law,Mat. 5.17. but to fulfill it. And this suspition apper­tayned aswell vnto that part of the law concerneth manners, as that concerneth ceremonies. For because the Gospel maketh the ceremonies of Moses to cease, it is thought to tend vnto y^e sub­uersion of the ministery of Moses.

Moreouer, because the Gospell taketh away all righteousnes of woorkes, it is thought to be contrary to so many testimonyes [Page 46] of the law, where the Lorde affirmeth, that he hath prescribed in the lawe the way of righteousnesse and saluation. Wherefore I neyther vnderstand this excuse of Paule,The whole law established and fulfilled in Christ, and not made voyde. of that ceremonies on­ly, neyther of the morall preceptes onely: but in generall of the whole lawe. For the morall lawe is truely confirmed and esta­blished by fayth in Christ: seeing it was giuen to this ende, that hauing taught man his iniquity, it might leade him vnto Christ: without whom the law it selfe is not performed, and in vayne it preacheth what is meete to be done: neither came [...]e any thing, but stirre vp the lust or concupiscence more, to the end at y^e length it might bring vpon man a greater damnation. But when we are once come vnto Christ, first, there is found in him the exact righ­teousnes of the law, which is also ours by imputation, Second­ly, sanctification, wherby our hearts are [...]amed to the obseruatiō of the law, namely that obseruation, which though it be imper­fect, yet aymeth to the marke. The like reason is of ceremonies, which verily cease and vanish by the comming of Christ: but in so doing they are truely confirmed. For if they be esteemed by thē ­selues, they are vayne shadowes and shewes easily done away: & then they are found to haue some firmenesse when they respect [...] better end. Herein therefore is their chiefest confirmation, whē [...] is taught, that they haue obteyned their verity in Christ. Let vs therfore remember also to preach the Gospel so, that by our man­ner of teaching the law may be established: but yet propped vp [...] with no other stay, then faith in Christ.

CHAP. 4.

[Page] Why the exam­ple of Abraham [...] be [...] com­mon rule. WHat shall we say then. This is a confirmation taken from an exam­ple, which is strōg enough, because all things are like as wel in y^e mat­ter as in the person. For both he is the father of the faithfull, to whom all ought to be conformed: and also there is but one, not many wayes for all men to obteyne righteous­nessse by. In many other thinges an example should not serue to make a common rule: but because in the person of Abraham there was proposed a mirrour or pat­terne of righteousnesse which appertayneth to the whole church: [...]orthe [...]herefore doth Paule apply that vnto the whole body of the Churche, which was written of him onely. And also here­by he restrayneth the Iewes, to whom nothing was more plausi­ble to glory of, thē to boast themselues to be the sonnes of Abra­ham. They neuer durst ascribe vnto themselues more sanctitie or holinesse then vnto the holy Patriarche. Now seeyng it is apparant he was iustified freely, his posterity which do arrogate [...]nto themselues their owne proper righteousnes out of the law, must hee [...]es for shame holde their peace. According to the flesh. Because in the text of Paule y^e verbe Eurckenai id est hath found is put betweene this particle & the name father. After this man­ner, what shal wee say Abraham our father hath found according to y^e flesh? Some interpreters thinke here to be demanded, what Abraham hath gotten according to the flesh. Which exposition if it be liked, thē this saying according to the flesh, shalbe as much as naturally, or of himselfe. Neuerthelesse, it is like that it is ioy­ned vnto this [...] father in steed of an Epithe. For besides that we are woo [...]te to be more moued with domesticall examples: the dignity of pe [...]egrie wherein the Iewes glorified too muche is precisely noted agayne. Many thinke it to bee added by the way of contempt: in which sence in another place they are cal­led the carnall sonnes of Abraham, which are not spirituall nor at all lawfull: I verily suppose it was expressed for the Iewes sake onelye: because it was more excellente to bee the sonnes of Abraham by nature and discent of fleshe, so that they were [Page 47] faithfull also, then to haue beene by adoption onelye.The bond of na­turall coniunc­tiō should moue vs the rather to imbrace the truth. Hee graunteth therefore vnto the Iewes a nearer bonde of coniunc­tion, but yet to this ende onelye, that he might the rather moue them, that they should not depart from the example of their fa­ther.

2 For if Abraham. It is an Epicheirema. That is, an imperfect argument, whiche ought to bee gathered into this forme, if Abraham bee iustified by woorkes, hee may glory of his merite: But he hath not wherein to glorye with God:A Sillogisme. therfore he is not iustified by woorkes. So that member, but not with God, is the minor proposition of the Sillogisme. Hereunto ought to be added the conclusion whiche I haue put downe, although it is not expressed of Paule. He calleth that glo­rying when we may pretend something of our owne,What it is to glory before God. wherunto a reward is due in the sight of God. Which seeyng he taketh a­way from Abraham, who of vs, shal chalenge to himselfe the least droppe of merite?

3 For what saith the Scripture? This is the probation of y^t minor or second proposition in the former argument, where hee denyed Abraham to haue any matter of glorying. For if Abraham were therefore iustified, because he imbraced the good­nesse of God by fayth: it followeth he had nothing to glorie of, because he brought nothing of his owne, but an acknowledging of his misery, which sought for mercy. For he taketh it as a thing confessed, that the righteousnesse of faith is the refuge and as it were the priuiledge place for a sinner that is distitute of woorkes. For if there were any righteousnesse of the lawe or woorkes, it shoulde remayne really in men them selues: but fayth borroweth that els where which it hath not in it selfe: ther­fore the righteousnesse of faith is fitly called Imputatiua, That is, such as is by imputation.

Furthermore, the place which is cited,Gen. 15.6. The faith of A­braham had re­spect vnto the whole couenant of grace, & not only vnto the particular pro­mise of posteri­tie. is taken foorth of Ge­nesis, where the worde beleeue or the word beleeuing, Ought not to be restrained vnto any one particular thing there spoken of, but vnto the whole couenaunt of saluation, & grace of adop­tion, which Abraham is said to haue apprehended by faith. The promise indeede of seede or posterity to come is there rehearsed, but yet which was grounded vpon the free adoption. And we [Page] are to note y^t neither saluation is promised without the grace of God, nor yet the grace of God without saluation. Agayne, we are neither called into the grace of God, nor into the hope of sal­uation, but righteousnes is also offered This being set downe, we may see they holde not the principles of diuinity, which think the testimony of Moses to bee violently wrested of Paule. For because there is there a particular promise, they vnderstand Abraham to haue done right and well, in that he beleeued it, and that he was so farre foorth approued of God. But therein they are deceiued, first in that they marke not, how that word beleeue, is extended vnto the whole content: wherefore it ought not to be restrayned vnto one member. And the chiefest errour is, that they beginne not at the testimony of the grace of God. But this doth God that he might assure Abraham both of his adoption, & fatherly fauour: vnder which, eternall saluation by Christ is conteyned. Wherefore Abraham in beleeuing imbraceth no­thing but grace offered vnto him, that his faith shoulde not bee voyde. If this be imputed vnto him for righteousnesse, it fol­loweth he was iustified no otherwise, but because hee trusting in the goodnesse of God, durst hope for all thinges from him. Neither doth Moses say what men thought of him: but how he was accounted before the iudgement seate of God. Abraham therefore apprehended the grace of God offered vnto him in the promise, wherein he felt righteousnesse to bee communicated to him. It is necessary for the establishing of righteousnesse to know this relation betweene the promise and faith: for there is here the same reason betweene God and vs,There is a mu­tuall respect be­tweene faith & y^e promise, such as is betweene the giuer and recei­uer. that is with y^e Law­ers betweene the giuer and him to whom the thing is giuen. For we doe not otherwise obteyne righteousnesse, but because as it is offered vnto vs in the promise of the Gospel, so we do by faith as it were, see the possession of it. How the place of Iames whi­che seemeth to bee muche contrary vnto this, is to be reconciled, I haue already shewed. And there (meaning the Epistle of Iames) I shall (by the leaue of God) declare it more at large.They only are iustified to whō righteousnes is imputed. Onely let vs note, that they to whom righteousnes is imputed are iustified:

Seeyng these two are put of Paule, as woordes of one signifi­cation. Whereby we gather the question is not what menne [Page 48] are in themselues, but what God doth account of them not that puritie of conscience; and integritie of life is separated from the free feuour of God: but, for that, when the cause is demaunded why God doth loue vs, & acknowledge vs for iust, Christ muste needes come foorth, who may cloth vs with his righteousnesse.

4 For to him that worketh. He calleth him a worker, not euery one that is addicted vnto good woorkes, whiche studie ought to floorish in all the sonnes of God:Who is called a worker, & who a non worker. but him that deserueth some thing by his merites: likewise he counteth him a non wor­ker, or one that woorketh not, to whom nothing is due by the me­rite of workes. Neither is his meaning that he woulde haue the faithfull vprofitable, or idle Loyterers: but hee forbiddeth them onely to be hirelinges, who whatsoeuer they aske of God, they craue it as of right due vnto them. And we haue already admo­nished, how the question is not here, after what sorte we should frame our life, but the question is of the cause of saluation. And he reasoneth from the contrary, that God doth not pay vnto vs righteousnesse as of debt: but doth frankly giue it vnto vs, that we might ascribe it to him. And I truely am of Bucers mynde, who sheweth the forme of reasoning, not to be drawen from one worde, but from an whole sentence, after this manner, if there be any that meriteth any thing by his work, the thing merited is not imputed vnto him of grace: but is payde vnto him as of debt or duetie. Faith is counted vnto righteousnesse, not as though it brought anye merite from vs,How faith is counted for righ­teousnes. but because it apprehendeth the goodnesse of God. Therefore is righteousnesse no debt vnto vs, but giuen vs freely. For because Christ at our prayer or suit doth iustifie vs by fayth, Paule doeth alwayes therein consider our euacuation or emptinesse. For what doe we beleeue, but Christ to be the satisfaction for our sins, that he might reconcile vs to God? The same, though in other words,Galat. 3.11. is in y^e Epistle to the Galath. [Page] that no manne is iustified by the law it is euident, for the iust by faith shall liue. But the law is not of faith: but he that shall doe these, shall liue in them. For because the lawe promiseth wages vnto workes, therupon he concludeth the righteousnes of faith which is free, not to agree with y^e of works. Which cannot hold if faith doe iustifie in respect of works. These comparisons are diligently to be obserued wherin al merite is vtterly done away.

5 But beleeueth in him. This is a circumlocution verye significant: wherein hee expresseth the substance and nature of faith and righteousnesse, for he concludeth plainely that faith do­eth iustifie vs not as though it were a meritorious vertue, but so farre forth as it obteineth for vs the grace of God. Neither do­eth he onely pronounce God the giuer of righteousnesse, but also condemneth vs of vnrighteousnes, y^t the liberality of God might helpe our necessity To be briefe,Faith adorneth vs with y^e righ­teousnes of Christ, which it beggeth of God. none shall come vnto the righ­teousnesse of faith, but he that is a sinner in himselfe. For this circumlocution is to be applied vnto the circumstaunce of the place, that faith doth adorne vs with the righteousnesse of ano­ther, which righteousnes it beggeth of God. And here agayne God is saide to iustifie vs, whiles he doth freely pardon vs being sinners, and doth loue vs, with whom he might iustly be angrye, namely, whiles by his mercy he doth away our vnrighteousnes.

6 As Dauid &c. Here wee may see they doe but cauil which woulde hemme in the woorkes of the lawe, with in the compasse of ceremonies. Seing he now calleth them simply and without any additiō works, As works are here taken inde­finitely for all workes, so in the whole disputati­on. which he called before y^e works of the law. If no man can deny, but a simple & vnlimited speeche suche as we haue now in hand, is indifferently to be vnderstood of eue­ry woorke: the same must alway hold in the whole disputati­on. For there is nothinge lesse reasonable, then to take [Page 49] the power or force of iustification away from ceremonies onely, seeing Paule doeth indefinitely exclude workes. Heereunto apperteyneth the contrary member, that God doeth iustifie men by not imputing their sinne. In whiche woordes also wee are taught, that righteousnesse, with Paule is nothing els then the remission of sinnes. Lastly that this remission is free, because it is imputed without woorkes: which the verie name of remission sheweth. For that creditoure or lendour whiche is paide doeth not remitte: but hee which willingly of meere li­beralitie doeth cancell or rase out the debte. Away nowe with those teach vs to redeeme pardon of our sinnes by satisfactions: from which remission of sinnes Paule fetcheth an argument to establishe the free gift of righteousnes. For howe is it pos­sible they shoulde agree with Paule? they say, by woorkes wee must satisfie the iustice of God, that wee may obtayne pardon of our sinnes. On the contrary Paule reasoneth, that the righ­teousnesse of fayth is free and without workes: because it depen­deth vpon the remission of sinnes. This were vndoubtedly a false argument, if in the remission of sinnes there were any re­garde or respect vnto woorkes at all. In like sort by the same wordes of the prophete, the follie of the Schole men is refuted touching halfe remission. They babble that the fault being re­mitted, the punishment is reteined of God: but the Prophete he crieth that our sinnes are not onely couered, that is, taken awaye in the sight of God: but also hee addeth they are not imputed.

How shall God take punishment of those sinnes hee doth not im­pute? therefore there remaineth sound vnto vs,God forgiueth not onely the fault, but also the punishment. this most excellēt sentence, he is iustified by faith, who is purged or clensed before God by the free remission of his sinnes. Moreouer hence may be gathered the perpetuall continuance of free righteousnes or iu­stification through the whole life. For when Dauid being weri­ed with the continuall sting of his conscience, burst foorth into this saying, he spake surely by his owne experience. And now al­so he had serued God many yeeres. Therfore after great procee­dings, or goings forward, at the lēgth he proued it by experience true, that all they are miserable which are cited before the iudge­ment state of God: crying out there is none other way to obteine blessednes, then if the Lorde receiue vs into fauour by not impu­ting [Page] our sinnes. Whereby the imagination of those is verye well refuted, which dreame that the righteousnesse of faith, is but the entrance, so that the faithfull by woorkes retayne the pos­session of righteousnes,Righteousnes not only begun but also conti­nued by faith. which righteousnes they did not obteyne by any merites. Where as some times workes are saide to be imputed vnto righteousnes, and also other beatitudes are recko­ned, that doth nothing preiudice the sentence of Paul. The psal.. 106.30. Psa. 106.30. saith it was imputed for righteousnes vnto Phinees the priest of the Lorde, that in taking punishment vpon the adulterer and the harlot, hee tooke away the reproche of Israell. In deede we heare in this place howe a man did a good woorke: but wee knowe a man is not iustified for one deede. For there is requi­red a perfect and most absolute obedience, as the promise saith: He that shall doe these shall liue in them.Leuit. 18.5. Howe then is this pu­nishment of Phinees imputed vnto him for rigteousnesse? surely it must needes bee, he was iustified before by the grace of God. For they which haue put on the righteousnes of Christ, haue God not onely fauourable to them selues,How righteous­nes is sometime giuen vnto workes. but also to their woorkes: whose spots & moles are couered w^t y^e puritie of Christ, that they come not into iudgement: whereby workes being infected with no corruptions are counted iust: and that no woorke of man can any otherwise then by this fauour please God, it is euident. And if the righteousnes of faith be the onely cause why our works are counted iust: see then how sottishly they reason, because righte­ousnes is giuen to workes, it is not of faith onely. But I oppose an inuincible argument against them, namely, that all works are condemned for vnrighteous, except a man be iustified by sole faith. The like is to be vnderstood of blessednes: they are denoun­ced blessed which feare the Lord,Psal. 128.1. Psal. 1.2. and walke in his wayes. Which meditate in his law day and night: but because no man doth that, in such perfection as were meete, that the commaundement of God might be fully satisfied, al such blessednes is voide, & of none effect, vntill that we being purified and clensed by the remission of sinnes, be made blessed: and so are made capable of that blessed­nes, which the Lord promiseth for his seruants for the studie of the Lawe and good workes. Therefore both righteousnesse of workes, is an effect of the righteousnesse of fayth: and the blessed­nesse commeth of workes, an effect of y^e blessednes w^t cōsisteth in y^e remission [Page 50] of sinnes. If the cause neither ought, neither can be destroyed of his effect, they goe ill fauouredly to woorke, if any goe a­bout to ouerthrowe the righteousnesse of fayth by workes. But why may not a man (will some say) by those testimonies con­tend to proue a man to bee iustified and also made blessed through woorkes?Obiection. for the woordes of the Scripture say no more that a man is iustified by faith, and made blessed by the mercie of God, then by workes. Verily here as well the order of causes, as the dispensation of the grace of God is to bee considered.Answere. For be­cause what so euer is spoken either of the righteousnes or bles­sednes of workes, it taketh no place, vnles this sole righteousnes of faith goe before, and onely fulfill all partes: this must be rea­red vp and established, that the other as fruite from a tree may growe and come forth of it.

Because there is mention made of circumcision and vncir­cumcision onely, some foolishly gather, there is nothing els in question, then, that righteousnesse is not obtayned by the cere­monies of the lawe. But wee are to note with what sorte of men Paul hath to deale. For wee knowe that hypocrites, whiles in generall they boast their meritorious workes, yet they pre­tende a colour in externall workes. The Iewes also which tho­rowe the grosse abuse of the lawe were alienated from true and perfect righteousnesse, had their peculier reason. Paul saide no man is blessed but he whom God by his free mercie reconcileth to himself: whereby it foloweth all they are cursed whose works come into iudgement. Now this principle is holden, that mē are not iustified by their worthines, but by y^e mercy of God. But yet that is not inough, except remission of sinnes go before al works, of the which circumcision is the first, whereby the people of the [Page] Iewes were ingraffed into the obedience of God. Wherefore hee goeth on in shewing that also. Wee are alwayes to beare this one thing in minde, that circumcision is reckoned here as the inceptiue worke (if I may so terme it) of the legall righteousnesse.How the Iewes gloried in cir­cumcision. For the Iewes did not glorie in it, as in the pledge or seale of the grace of God, but as in a meritorious ob­seruation or keeping of the lawe. Therefore they preferred themselues before others, as though they were more excellent then others in the sight of God. Nowe wee see the controuer­sie is not of one rite: but vnder one kind are all the workes of the lawe, that is, all workes to the which wages can be due, compre­hended. And for this cause chiefly is circumcision named, because it was the foundation of legall righteousnesse. But Paul dispu­teth from the contrary, if the righteousnesse of Abraham bee the remission of sinnes (which he bodily taketh for a thing granted) and the same remission of sinnes came vnto Abraham before cir­cumcision: then it followeth, the remission of sinnes was not gi­uen in regard of merites going before. Thou seest it is an argu­ment drawē from the order of the causes and the effects. For the cause is euer before his effecte. But righteousnesse was in Abra­ham before circumcision.

11 After hee receiued the signe. By the way of antici­pation or preuenting hee declareth,Though circumcision iustified not, yet was it not in vaine. that though circumcision iu­stified not, yet was it not in vayne or superfluous: seeing it had another and the same a very excellent vse, namely, whose office was to seale y^e righteousnes of faith, & as it were to make it sure. And yet in y^e meane while, frō the ende it self he insinuateth vnto vs, [Page 51] that it is not the cause of righteousnesse. For it tendeth vnto the confirmation of the righteousnesse of fayth, yea and of that veri­ly which was had in vncircumcision: therefore it derogateth or taketh nothing from it.

Moreouer, heere wee haue a notable place, concerning the common vse of Sacramentes:The common vse of Sacra­mentes. for they are (as Paule witnesseth) seales, whereby both the promises of GOD are af­ter a sort sealed in our heartes, and the certitude of the grace of GOD established. And although they profite nothing by them selues, yet GOD who woulde haue them to bee in­strumentes of his grace, doeth make that they wante not a se­crete grace, and profite in the electe. And although they are vnto the reprobate only dead & vnprofitable figures, yet they alwaies retaine their vertue & nature: for albeit our incredulitie depriue vs of their effecte, yet it shaketh not, neither extinguisheth the trueth of God. Wherefore let vs stande sure, that the holy Sacramentes are testimonies, wherewithall God sealeth his grace in our heartes. Touching the Sacramente of circum­cision this is to bee saide in particular, therein was a twofoulde grace represented. GOD promised to Abraham a blessed seede, wherein both hee and all the worlde should hope for health. Heerevpon depended that promise: I will bee thy GOD.Gen. 17.7. Therefore the free reconciliation in GOD was included in that signe: and the analogie or proportion serued, that the faith­full might respect the promised seede. Againe, God required integritie and holinesse of life: by the Sacrament hee declared howe it might bee come vnto: namely, if in man that bee cutte off, whatsoeuer commeth of the fleshe, because the whole na­ture of man is corrupted. By the externall signe therefore hee admonished Abraham, that he shoulde spiritually circumcise the corruption of his flesh, wherevnto also Moses alluded.Deut. 10.16. And that he might shewe it was not the woorke of man but of God: hee wold haue tender infants circumcised, who for want of yeres cold not as yet execute that commaundement. For, that spirituall cir­cumcision is an effect or worke of the celestiall power, Moses hath spoken, as you haue in Deut: Deut. 30.6. The Lorde shall circumcise thy heart. The Prophetes also afterwarde declared the verie same more clearely.

[Page]Finally, as at this day baptisme, so in olde time circumcision consisted of two partes: namely, that therein was testified as well newnesse of life,As circumcisiō in old time, so baptisme at this day, is a signe of a twofold grace, namely, of the remission of sinnes and sanc­tification. as the remission of sinnes: but where as in the person of Abraham circumcision was after righteous­nesse, that houldeth not alwaye in the Sacraments: as it appeareth in Isaac and his posterite: but GOD woulde once at the beginning shewe foorth such an example, least any shoulde tye saluation vnto the externall signes. That hee might bee the father. Note howe the circumcision of Abraham confir­meth our faith concerning free righteousnesse: for it is a sea­ling of the righteousnesse of faith, that to vs also whiche doe beleeue, righteousnesse might bee imputed. And so, verie artificially Paule returneth those thinges vpon the aduersaries, which might bee obiected of them. For if the trueth and vertue of circumcision, bee founde in vncircumcision: there is no cause why the Iewes shoulde so greately aduaunce them selues aboue the Gentiles.

But seeing a doubt might arise, whether wee also after the example of Abraham are not to confirme the same righte­ousnesse by the seale of circumcision?Obiection. why did the Apostle o­mitte it?Answere. Namely, because hee thought the question to haue beene sufficiently answered by his woordes. For seeing this sentence is admitted, that circumcision serueth onely to seale the grace of GOD: it followeth that at this day it were su­perfluous for vs, who haue another Sacramente ordayned of the Lorde in place thereof. Because therefore where baptisme is, there is no vse nowe of circumcision, hee woulde not to no purpose dispute of that, whereof was no question at all, to witte, why the righteousnesse of faith shoulde not be sealed in the Gen­tiles by circumcision, if they shoulde bee like vnto Abraham.

To beleeue by vncircumcision. Is, that the Gentiles bee­ing content with their estate, are not to interpose the seale of cir­cumcision. And so this preposition dia, by, is put in steade of en, in.

12 Not to them which are. &c. This woorde are or bee in this place is taken for to bee reckoned or counted. For hee checketh the carnall sonnes of Abraham, who hauing nothinge but externall circumcision, did boldelye glorye [Page 52] in it. As for the other, which is the principall, they neglected it, namely, that they shoulde imitate the fayth of Abraham, by whi­che onely he obteyned health.The circumci­sed Iewes were not otherwise iustified then as they beleeued the promise of grace. Hereby may appeare how serious­ly he discerneth faith from the Sacrament: not onely least anye should content him selfe with this, without the other, meaning with the Sacrament without fayth, as though it were sufficient to iustification: but also that the same fayth onely might fulfill all partes. For whiles hee confesseth the Iewes whiche are cir­cumcised to be iustified, he doth precisely except, so that they af­ter the example of Abraham abyde in fayth onely. For what shoulde be the meaning of faith in vncircumcision, but that hee might shewe, faith onely without any helpe elsewhere to be suf­ficient? It is therefore to bee taken heede of least any man by deuiding or parting in halfes, mixte together two causes of iu­stification. By the same argument the schoole diuinitie is con­uicted, touching the difference of the Sacraments of the old and new testament: for frō those they take away the power of iustifi­yng, to these they giue it. But if Paule reason orderly, whiles he proueth that circumcision iustifieth not, because Abraham was iustified by faith: the same reason is also of strength with vs: that we may denie men to be iustified by baptisme, seeing they are iustified by the same faith, by the whiche Abraham was ius­tified.

13 For the promise, &c. Nowe hee doeth more cleare­ly repeate that antithesin or contrarietie of the lawe and faith, w^t he touched before, w^t also is diligently to bee noted: because if faith borrow nothing of the Lawe y^t it might iustifie, thence we vnderstande, it hath rsepect vnto nothing but the mercie of God.

Furthermore the imagination of those, which would haue this to bee spoken of ceremonies, is easely refuted: because if workes brought any thing vnto iustification, then hee shoulde ra­ther haue sayde not by the written lawe, but by the lawe of na­ture.

[Page]But Paule doth not oppose spiritual holinesse of life against ce­remonies, but faith and his righteousnesse. The summe therefore is, the inheritaunce was promised to Abraham, not because he had deserued it by keeping the law, but because by fayth he had obtei­ned righteousnesse. And surely (as Paule straightwayes decla­reth) then doe the consciences of men inioye perfect peace, when they feele that to be freely giuen them, which is not due vnto thē by right.Saluation in Christ apper­teyneth no lesse vnto y^e Gentiles then vnto the Iewes. Hereuppon also it followeth, that the benefite is no lesse common to the Gentiles then to the Iewes, the cause of which benefit doth equally appertayne vnto both. For if mens salua­tion be founded vpon the onely goodnesse of God, they restrayne and hynder the course thereof as much as in them lyeth, who ex­clude the Gentiles from it. That hee might bee the heyre of the worlde. Seeyng eternall saluation is nowe in hand, the A­postle seemeth out of season to carry the readers vnto the world. But generally vnder this worde he comprehendeth, the instaura­tion or restoring which was looked for in Christ.What is meant by the worde world. Indeede re­stitution of life was the principall: yet it behooued that the de­cayed state of the whole worlde shoulde be repayred. Therfore the Apostle calleth Christ the heyre of all the goodes of God.Heb. 1.2. Because the adoption which we obtayne through his grace, hath restored vnto vs the possession of that inheritaunce, from the which we fell in Adam. And because vnder the type of the land of Chanaan, not onlye the hope of eternall life was proposed vnto Abraham, but also the full and perfect blessing of God: the Apostle very aptly teacheth that the dominion of the worlde was promised vnto him. The godly in this present life haue a certaine taste hereof: because howsoeuer they are at diuers times pynched with pouertye, yet, for that with a quiet conscience they participate those thinges which God hath created to their vse,Pouertie let­teth not, but the faithfull may be called y^e heyres of the world. and with his fauour and will inioye the earthly blessinges, as pledges and earnest pennyes of eternall life, pouerty is no let vnto them, wherefore they shoulde not acknowledge heauen, earth, and the Sea to belong vnto them.

The wicked albeit they heape vppe the riches of the worlde, they canne call nothing theirs: but rather they get them by stealth, because they vse them with the curse of God. And it is [Page 53] great comforte to the godlye in their pouerty, that though they liue poorely, yet they steale nothing from any: but they receyue theyr lawfull commons or allowaunce at the hande of their hea­uenlye father, vntil they see the full possession of their inheri­taunce, when all creatures shall serue for their glorye. For to this ende both earth and heauen shalbe renewed, that according to theyr measure they might partly serue to illustrate the king­dome of God.

14 For if they whiche are of the lawe. By an argument taken from that is impossible or absurde, hee proueth that that grace which Abraham obteined of God, was not promised vnto him in regarde of the Legall part, or in respect of workes: for if this condition had beene interposed, that God woulde vouch­safe to adopt those onely whiche deserue it, or which keepe the lawe, no man shoulde haue durst to beleeue that it apperteineth vnto him. For what man findeth suche perfection in himselfe, that hee dare resolue himselfe, the inheritaunce is due vnto him by righteousnesse of the lawe? Then were faith made voide: because an impossible condition doeth not onely holde the mindes of men in suspence, and maketh them doubtfull, but also doth smite them with feare and trembling. So the effect of the promises shoulde vanishe away, because they profite no­thing except they be receiued by faith. If our aduersaries had eares to hearken to this one reason,If saluation were grounded vpon the kee­ping of the law then neither should mens consciences bee at peace, nei­ther the promise haue effect. then shoulde the controuer­sie betweene them and vs easely come to an ende. The Apostle taketh it for a thing out of all question, that the promises of God can not be effectuall, except we receiue them with sure affiaunce of minde. And what should come to passe if the saluation of man were grounded vpon the keeping of the lawe? the consciences shoulde haue no certaynetie, but beeing vexed with a perpetu­all [Page] vnquietnesse at length shal fall to desperation. The promise also whose performance dependeth vppon an impossible thing, shoulde vanishe away without fruite. Let them goe now whiche teache the wretched people, to saue themselues by works: seeing Paule doth plainly pronounce, that the promise is made of none effect, if it depend vpon workes. But that is very necessary to be knowen, faith is made voyde, if it stand vpon workes. For therby we both learne what faith is, and what kynde of righteousnesse, that righteousnesse of workes ought to be, whereunto men may boldly trust. The Apostle teacheth that faith doth perishe, vnlesse the soule rest securely in the goodnesse of God: faith then, is not either a naked knowledge of God or of his truth,What faith is. neither a simple perswasion that God is, that his worde is trueth it selfe: but a sure knowledge of the mercie of God conceiued by the Gospell, which sure knowledge bringeth the peace and rest of conscience towardes God. The summe therefore is, that if saluation re­sted in the obseruation of the law, the mynde of man coulde haue no certainty thereof: yea what promises soeuer were offered vs of God, they should be voyde and of none effect. So miserable & wretched are we, if we be turned ouer vnto workes, whiles the cause and certainty of saluation is to be sought for.

15 For the law &c. This is a confirmation of the former sentence, taken from the contrary effect of the lawe. For seeing the law begetteth nothing but vengeance, it cannot bring grace. To those were good and perfect it would shew the way of righ­teousnesse:The law by rea­son of our cor­ruption beget­teth nothing but vengeance. but in as much as it commaundeth those are sinfull & corrupt, what they ought to doe, and ministreth not strength to performe the same, it proueth them guilty before the iudgement seate of God. For such is the corruption of our nature, that the more we are taught what is iust and right, the more plainely is our iniquity discouered,Wrath for iudgement. and chiefly our disobedience: and so the greater iudgement of God is procured. By wrath vnderstand the iudgement of God, in whiche significatiō it is often vsed. They whiche vnderstande it, that the wrath of the sinner is inflamed by the lawe, because he hateth and curseth the Lawgiuer, whom he seeth to be aduersant to his lustes: They say that wittily, but yet vnfitly in respect of the present place. For, that Paule woulde not any thing els but shewe, howe nothing except con­demnation [Page 54] commeth vnto vs all by the lawe, both the common vse of the woorde, and also the reason which hee addeth straight­wayes doth declare. Where there is no lawe. The second proofe wherby he confirmeth that whiche hee said. For other­wise it would haue beene obscure how the wrath of God should be kindled against vs by the lawe, vnlesse the reason were more apparant. And that is, because we hauing tasted the knowlege of the iustice of God by the lawe,The more knowledge men haue the more hei­nous is their transgression. offende so much the more gree­uously against God, as there remaineth lesse excuse vnto vs. For they are worthie to susteine more greeuous punishment, whiche despise the knowen will of God, then they sinne of ignoraunce. The Apostle speaketh not of the simple transgression of righte­ousnesse, from the which no man is exempted: but hee calleth that transgression, when a mans minde, beyng taught what doth please or displease God, doth wittingly and willingly burst the boundes prescribed vnto him by the worde of God. And that I may speake in a worde, transgression heere doeth not signifie a simple offence, but a purposed stubbornes in violating iustice. I take this particle ou aduerbially, to wit, for where. Others turn it, whereof, as though it were a pronowne relatiue: but the first reading agreeth best, whiche is also most receiued. Whe­ther reading soeuer you followe, the same sense abydeth: namely, that hee who is not instructed by the written Law, if hee offende, is not guiltie of so greate transgression, as hee who stubbornely infringeth and breaketh the Lawe of God.

16 Therefore it is of faith. This is the windyng vppe [Page] of the argument, so that you may gather the whole into this summe. If the inheritance of saluation come vnto vs by workes, then shall the faith thereof fall, the promise of it shall be of none effect: but both these must be sure. Therfore it com­meth vnto vs by faith, that the firmenesse thereof beeing founded vpon the only goodnesse of God, it might haue a sure effect. See howe the Apostle esteeming faith by firme,True faith ex­cludeth waue­ring & doubting and stable certaintie, doth counct doubting, and wauering for incredulitie, whereby, both faith is abolished, and the promise abrogated. And yet this is that doubting, which the Schoole men terme Moral coniec­ture: and, (if it please God) they put it in steed of faith.

That it might come by grace. Here first the Apostle sheweth, that nothing is set before faith, but meere grace: and this is as they commonly terme it,The grace of god is the obiect of faith. his obiect. For if it respected merits, wrongfully should the Apostle inferre, that that is of free grace whatsoeuer faith obteineth for vs of God. I will repeate it a­gaine in other wordes, if it bee of grace, whatsoeuer wee obtein by faith, then all respect of workes doth lye dead. But that whi­che followeth nexte, doth more clearely remooue all ambigui­tie or doubtfulnesse: namely, that the promise then standeth firm, when it leaneth vpon grace. For by this worde Paule con­firmeth, that so long as men depende vppon workes they are in suspence or doubt: because they depriue themselues of the fruite of the promises. Here also we may easily gather, that grace is not (as some imagine) taken for the gift of regeneration, but for free mercy or fauour: for as regeneration is neuer perfect, so shoulde it neuer suffice to appeace the consciences, neither by it selfe shoulde it make the promise firme. Not to that onely which is of the law. Wheras this clause els where doth signifie those,Those Iewes who being brought vp in the law, renoūce their own righ­teousnes and cleaue vnto Christ, are deli­uered: the resi­due abide vnder the curse. who being preposterously zealous of the lawe, tye them­selues to the yoke thereof, and glorye in confidence of it: heere it signifieth simply the nation of the Iewes, to whome the lawe of the Lorde was deliuered. For whosoeuer abide vnder the power of the lawe, Paule in another place teacheth, they are subiect to the curse. And therefore it is certaine, they are ex­cluded from the participation of grace: he meaneth not then the seruants of the lawe, who being addicted to the righteousnesse of workes, renounce Christe: but the Iewes who being brought [Page 55] vp in the lawe, gaue their name to Christe. But that this sen­tence may bee more cleare, resolue it thus. Not to them onely which are of the law, but to all those which follow the faith of Abraham, although they had no lawe before. Who is the father of vs all. The relatiue hath the force of a causall particle. For thereby hee goeth about to proue, the Gentiles to bee partakers of this grace, because by the same Oracle wherein the inheritance was giuen to Abraham and his seede, the Gen­tiles were receiued into his steede. For it is said, he is ordeined to bee the father, not of one, but of many nations: wherein was prefigured the dispensation, of the grace to come, which then was conteined in Israel onely. For vnlesse the promised blessinge were extended vnto them, they coulde not be reckoned amongst the seede of Abraham. The pretertence of the verbe according to the common vse of the Scripture, noteth the certaintie of the counsaile of God. For although nothing appeared then lesse: yet because God had so ordeined,How Abraham is the father of many natiōs. he is truely saide to bee appointed the father of many nations. Let the testimonie of Mo­ses bee included in a parenthesis, y^t this sentence may be ioyned, Who is the father of vs all before God &c. For it was nece­sary also to shewe what was the forme of that consanguinitie or kinred: least the Iewes shoulde glory to muche in their carnall generation. Hee saith therefore Abraham is our. father before God, which is as much as if hee shoulde call him a spirituall fa­ther. For hee hath that priuiledge not from his owne flesh, but from the promise of God.

17 Whome hee beleeued, who quickeneth the dead. In this circumlocution the very substance of Abrahams faith is de­clared: that from his example he might passe vnto the Gentiles.The substance of Abrhams faith. For Abraham was to come vnto that promise whiche hee had heard from the mouth of God, by a wonderfull way, seeing there appeared as yet no token thereof. Seede was promised to him, as vnto one that had beene lustie and liuely: but hee was dead. Therefore it lay vpon him to haue his cogitation erected, vnto that power of God, whereby he quickeneth those that are dead. Now there is no absurditie if y^e Gentiles which otherwise are barren and deade, be incorporate into the societie. For he which therefore denyeth them to be capable of grace, doeth iniurie vnto [Page] Abraham, whose faith did leane vpon this cogitation, that it mattereth not though he be dead which is called of the Lord vn­to life: who can easily by his worde through his power raise the dead.

Moreouer, here we haue a type and example of our vniuersal calling.Whiles the Lo. calleth vs vnto life, there is no sparkle of good­nes in vs, we are as a dead & dried tree. But this is no matter with God, who can easily raise the deade. Wherin our original or rising is set before our eyes, not that originall or rising, whereby we grow vp to the first na­tiuitie, but whereby wee growe vp into the hope of the life to come: namely, that whiles we are called of the Lord, wee arise vp out of nothing. For whatsoeuer we seeme to be, yet haue we not any sparkle of goodnesse, whereby we might bee made apte for the kingdome of God. For that wee may be rather meete to heare the calling of the Lorde, wee must vtterly die vnto our selues.

This is the condition of calling, that they which are dead in themselues might be raised vp of the Lorde: they which are no­thing, by his vertue may begin to bee something. The word cal­ling ought not to be restrained vnto preaching, but according to the vsuall maner of the scripture, it is taken for to raise vp: and the rather to set foorth the power of God, who by a becke only, can raise vp whom he will.

18 Who besides hope. If it bee read so, the sense shall bee, when there was no argument, yea, when all thinges were contrarie, yet ceased hee not to beleeue. And sure­ly there is no greater enemie vnto faith, then to tye our mindes to our eyes, that from their sight wee might take the matter of hoping.

It maye also bee read, aboue hope, and perhaps more fitly: as though hee saide that Abraham by his faith did farre exceede, or goe beyonde whatsoeuer hee could conceiue. For vnlesse faith by celestiall winges flie vppe, that it mighte [Page 56] despise all the senses of the fleshe, it shall alwaies sticke in the claye of the worlde. And where as Paule vseth the woorde hope, twise in the same sentence: in the first place it signifieth that argument of hopyng,Hope put for the matter of ho­ping. which may be taken from nature, and the reason of the fleshe: in the seconde place it signifieth faith giuen of God, in this sense, when there was no matter of hoping,Hope put for trust in Gods promise. yet through hope hee depended vppon the promise of God: and to hope, hee thought it sufficient, that the Lorde had promised, howsoeuer the thing was in it selfe incredible.

according to that was saide. I thought good to turne it so, that it might be referred vnto the time of Abraham. For the meaning of Paule is, that Abraham when many temptations woulde haue driuen him vnto desperation, leaste hee shoulde fainte, conuerted his minde vnto that was promi­sed to him, Thy seede shall bee like the starres of heauen, and sandes of the Sea. For purposely hee alleadged this testi­monie but in parte, that hee might stirre them to the rea­ding of the scripture. For the Apostles euery where in citing holy scripture haue a religious care, to prouoke vs to the diligēt reading thereof.

19 And he not weake in faith. If you had rather, one of the negatiues being left out, you may declare it thus, and he not weake in faithe considered his owne bodie, but this [Page] maketh nothing for the sense. Nowe he sheweth more nearely what might haue hindered,What thinges might haue hin­dered the faith of Abraham. yea, what might haue vtterly turned Abraham from receiuing the promise. Seede was pro­mised to him, when by nature neither he was fit for generation, nor Sara for conception. Whatsoeuer hee coulde see in him selfe or about himselfe, it was against the effect of the promise. Therefor that he might giue place vnto the truth of God, as though hee had forgot himselfe, hee withdraweth his mind from those thinges were in his sight. Yet you are not to vnderstand it, as though hee had no respecte at all to his barraine or dead body: Seeing the Scripture testifieth he reasomed thus with himself, shall a childe be borne to a man that is an hundreth yere olde? and shall Sara which is nienetie beare a childe? But be­cause, that consideretion being laide apart, he resigned his whole sense ouer to the Lorde: the Apostle saith he considered not. And surely it was an argument of greater constancie, to drawe his cogitation from that thing whiche did voluntarie offer it self to his eyes, then if no such thing had come into his minde. And that the body of Abraham for age was past fruite, before the blessing of the Lorde, It may plainely be proued both heare, and al­so out of the seuenteene and eighteene chapters of Genesis.Gee. 17. &. 18 So that the opinion of Augustine is in no wise to bee admitted, who in a certaine place, thinketh that the cause was onely in Sara. Neither ought the absurditie of the obiection mooue vs, which droue him vnto that resolution. He thinketh it very ridiculous, y^t Abraham at an hundreth yeeres shoulde be called barraine, who sometime after had many children. For thereby the Lord made his power more notable, that hee which before was like a wi­thered and drie poste, when through the blessing of God he floo­rished, he was not onely sufficient for the procreation of Isaac: But as one restored vnto a florishing age, he had strength after­ward to beget others. But some will say, it is not besides the or­der of nature, that a man sholde beget a childe at that age. That I may graunt it is not a wonder, yet it differeth little from a myracle. Consider also with what labours, molestations, pe­regrinations, & extremities that good man was exercised all his life: and then you must needes confesse hee was no more broken with age, then he was worne and wasted with labours.

[Page 57]Lastly, his body is not simply, but by the way of comparison cal­led barren or fruitlesse. For it was not like, that he which in the flower, & strength of age was vnfit for procreation, shoulde then begin when he was voyd of strength. Wheras he saith, he was not weake in faith, vnderstand it thus, he did not shake or wauer as we are woont to doe in doubtfull things. For there is a two­fold weakenesse of faith, one,A twofold weakenesse of faith. which by yeelding to temptations of aduersity, doth make vs fall from the power of God: another which ariseth verily of imperfection, yet doth it not extinguishe fayth. For the intellect is neuer so illuminated, but there re­mayne many reliques of ignorance: the mynd is neuer so stabli­shed, but there abydeth muche doubting. The faithfull therefore haue a continuall conflicte with those vices of the flesh, namely, ignorance & doubting: in which conflict their faith is often times grieuously assaulted, and put in hazard, yet at the length it ouer­commeth: so that they may be called firme, euen in infirmi­tie.

20 Neyther did he doubt of the promise of God. Al­though I follow not the olde interpreter and Erasmus, yet my translation hath his reason. For it seemeth y^e Apostle would say, that Abraham examined not in the ballance of incredulity, whe­ther y^e Lord could performe y^t he promised. To make inquisition of a thing is properly, when we sift it with mistrust: neither will we admit it before it be throughly examined, where it appeareth credible. Indeed hee demaunded howe it might come to passe:Abraham asked how it might come to passe, not because he doubted, but be­cause he woon­dered. but that was an interrogation of one wondring: as the Virgin Mary, when she demaunded of the Angell howe that might come to passe, which he shewed vnto her: and such like. The god­ly therfore, whiles a message is brought vnto them of the works of God, whose greatnesse exceedeth their capacity, they burst foorth into admiration, but from y^e admiration they passe straight wayes to the consideration of the power of God: the wicked, whiles they demaund, they scoffe and ride, and reiecte it as a fable. As you may see in the Iewes, whiles they aske Christ how he could giue his fleshe to be eaten.

Therefore Abraham is not reprehended for that he laughed, and demaunded how a sonne shoulde be borne to a man of an hun­dreth, [Page] and a woman of nienetie yeere olde: because in his admi­ration, he neuerthelesse gaue place to the power of y^e word of God. On the contrarie the like laughter & question is reproued in Sara, because shee charged the promise of God with vanity. If these thinges bee applyed to the present cause, it shall ap­peare there was no other originall of Abrahams iustification, then there is of the Gentiles.That we may beleeue the pro­mises of God, wee must turne our eyes from our selues to consider the power & truth of God. The Iewes then are contume­lious agaynst their father, if they gainsaye the calling of the Gentiles, as though it were absurd.

Let vs also remember, howe all of vs are in the same predica­ment with 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 y^e 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 [Page 58] 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 y^e 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 [Page] 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. 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 [Page 59] 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 protection and fatherly care which hee alway had ouer them, shall minister consolation in aduersitie: the iudgements and punishments of God executed vpon the wicked, shall helpe vs, if they put into vs a feare, which may replenishe our heartes with reuerence and pietie. And whereas he saith: not for him onely, thereby hee seemeth to insinuate, that it was partly written for his sake: whereby some vnderstande, that to the praise of Abraham it is saide what he obteined by faith: because the Lorde will haue his seruants committed to eternall remembrance:Pro. 10.7. as Salomon saith, Their name is blessed. But what if you take it more sim­ply,The example of Abraham as all other examples are written for our instruction. (as though it were some speciall priueledge which mighte not be drawen into an example) but y^t it also apperteineth to our instruction, who must be iustified by the same maner? this shalbe the fitter sense.

24 Which beleeue in him, &c. I haue alreadie admoni­shed, what value these circumlocutions be of: namely, Paule hath inserted them, that according to the circumstance of the pla­ces, they might diuersly shewe the substance of faith: concerning the which, the resurection of Christe is not the last part, whiche resurrection is vnto vs the grounde of y^e life to come: If he had simply saide, that wee beleeue in God, it had not beene so easie to gather, what this did make to the obteining of righteousnesse: but whiles Christe appeareth, & in his resurrection doth offer a sure pledge of life, it is euident from what fountaine the impu­tation of righteousnesse floweth.

25 Which was deliuered. He doth prosecute & illustrate at large that doctrine whiche I touched immediatly before. For [Page] it standeth vs vpon not onely to haue our mindes directed vnto Christ, but also to haue it distinctly opened vnto vs, how he hath purchased saluation for vs. And albeit the Scripture when it speaketh of our saluation, standeth onelie vpon the death of Christe, yet here nowe the Apostle goeth further. For because his purpose was, to deliuer the cause of saluation more clearely, hee reckoneth two braunches thereof. And first he saith, our sinnes are done away by the death of Christe: Secondly, that righteousnesse is purchased by his resurrection.The fruite of Christs death & resurrection is perfect righte­ousnesse. The meaning is, when wee holde the fruite of Christes death and resurrecti­on, nothing is missing vnto vs, as concerning perfect righte­ousnesse. And there is no doubt, but whiles he distinguisheth the death of Christe from his resurrection, hee applieth his talke to our capacitie: for otherwise it is true, the obedience of Christe which hee shewed in his death, was the righteousnesse purchased for vs: as he also will shew in the Chapter following. But be­cause by rising from the dead Christe declared, how much he had preuailed by his death,By the death of Christ our sal­uation is begun & by his resur­rectiō it is perfected. this distinction serueth to teach vs, that by that sacrifice, wherein sinnes are done away, our saluation was begunne, and by his resurrection it was perfected. For the be­ginning of righteousnesse, is that wee be reconciled to God: and the perfection is, that death beeing ouercome, life might raigne. Paule therefore signifieth howe satisfaction for our sinnes was accomplished on the crosse. For that Christe might restore vs a­gaine into the fauour of the father, it was meete our giltinesse were abolished by him: which coulde not bee vnlesse hee woulde suffer that punishment for vs, which we were not able to abide. For the chastisement of our peace was vpon him,Esay. 53.5. saith Esay. and hee choseth rather to say he was deliuered, then dead: because the satisfaction dependeth vpon the eternall pleasure of God, who would be pacified this way. And is risen againe for our iu­stification. Because it was not sufficient for Christe to oppose himselfe to the ire and iudgement of God, and to take vpon him the curse due to our sinnes, vnlesse hee shoulde also goe foorth the conquerour thereof,How iustificati­on is ascribed vnto the resur­rection of Christe. that beeing receiued into the celestiall glory, by his intercession hee might reconcile God vnto vs. The vertue or power of iustification is ascribed vnto the resurrection whereby death was ouercome: not that the sacrifice of the crosse, [Page 60] whereby wee are reconciled to God, did further our righteous­nes nothing: but because in the new life the perfection of this grace doth more clearely appeare. And yet I cānot consent vnto those, who referre this seconde member vnto newnesse of life: For the Apostle as yet hath not begunne to speake of the mat­ter: secondly, it is sure that both members appertaine to one ende. Wherefore if iustification signifie renouation, then to haue died for our sinnes, were to bee vnderstoode in this sense, namely, that hee died to purchase for vs the grace of mortifiyng the fleshe: which thing none graunteth. Therefore as hee was saide to die for our sinnes, because the price of sinnes being paide by his death, hee hath deliuered vs from the calamitie of death: So nowe he is saide to bee risen for our iustification, because by his resurrection hee hath perfectly restored life vnto vs. For first hee was smitten by the hand of God, that in the person of a sinner he might susteine the miserie of sinne: Secondly, he was exalted into the kingdome of life, that he might indue his with righte­ousnesse and life. So then hee speaketh still of iustification by imputation: and that which followeth in the next Chapter will prooue the same.

CHAP. 5

THEN being iustified. The A­postle beginneth to illustrate that, which he hath hitherto saide of the righteousnes of faith, by y^e effects. Therefore this whole chapter con­sisteth vpon amplifications: which are of no lesse force to explicate or make plaine, then they are to con­firme. For thee had saide be­fore, that faith was made voide, if righteousnesse were sought for by woorkes: Because [Page] a perpetuall disquietnesse shoulde trouble the miserable consci­ences, which finde nothing firme and sure in themselues. Now on the contrary, he teacheth, they are quieted and pacified, after wee haue by faith obteined righteousnesse. We haue peace. A singuler fruite of the righteousnesse of faith, for if any man goe about to get the peace of conscience by works (which is seene in prophane and barbarous men) he goeth about it in vaine. For ei­ther his hearte is on sleepe with the contempt or forgetfulnesse of Gods iudgemēt, or els full of trembling & feare, vntill he re­pose himselfe vpon Christe. For he onely is our peace. There­fore the peace of conscience, signifieth that serenitie and qui­etnesse,What the peace of conscience sig­nifieth. which riseth hence, that a man feeleth God is recon­ciled to him. Neither the Pharisee which swelleth with the false confidence of works, hath this peace: nor the secure sinner, who being drunke with the pleasure of vices, is not disquited. For al­though neither of these seeme to haue open warre, as hee that is smitten with the feeling of sinne, yet because they come not tru­ly to the iudgement of God, they haue not peace with him. For vnsensiblenesse of conscience is (as a man woulde say) a certaine departing from God. Therefore peace towardes God is oppo­sed against the drunken securitie of y^e flesh: because this is the first thing of al, that euery one might awake himself to giue account of his life: and none can stande without feare before God, but he which trusteth to the free reconciliation: for as long as God is a Iudge, all men must needes be terrified and troubled, which is a strong argument, that our aduersaries doe nothing but babble vnder a shadowe, when they ascribe righteousnes to works. For this conclusion of Paule, dependeth vpon that principle, namely that the miserable consciences of men doe alway shake, vnlesse they rest in the grace of Christ.

2 By whom we haue accesse. Our reconciliation with god standeth vpon Christe. For hee onely is the beloued sonne: wee all by nature are the sonnes of wrath. But this grace is commu­nicated to vs by the Gospel, because it is the ministerie of recon­ciliation, through whose benefit wee are after a sorte brought into the kingdome of GOD. Excellently therefore hath Paul set before our eyes a sure pledge of the fauour of God in Christe, [Page 61] whereby hee might the better drawe vs from the confidence of woorkes. And also teaching by the name of accesse,We preuent not the mercie of God by our me­rites. that the be­ginning of saluation is of Christ, hee excludeth those preparations, whereby foolishe men thinke they doe preuent the mercie of God: as though hee sayd, Christ doeth not come vnto vs, and help vs for our merites. Straightwayes after he addeth, that it is through the tenour of the same grace, that saluation abideth firme and sure vnto vs: whereby he signifieth, that perseuerance standeth not in our owne vertue or industrie, but in Christ. Al­though also, when hee saith wee stande, Perseuerance is of Christ. hee sheweth howe deepe rootes the Gospell ought to take in the heartes of the god­ly: that they beeing strengthened by the veritie thereof, may stande firme against all the engines or deuises of Sathan and the fleshe. And by this woorde standing, he signifieth that faith is not a wauering perswation, or that continueth for one day: but stedie, and deepely setled in the mindes of men, that it might perseuere the whole life. Hee therefore that is driuen by some suddē motion to beleeue, hath not faith so, y^t he may be reckoned amongst the faithfull: but hee which constantly and (that I may say so) with a firme foote abideth in that place which is ordeined to him of the Lorde, that hee may alway cleaue to Christ. And wee glorie vnder the hope. Hence the hope of life to come,Whence, ioye & hope of life to come ariseth. both ariseth, and dareth to reioyce, namely, that we leane vppon the grace of God as vpon a foundation. For the meaning of Paul is, notwithstanding the faithfull are nowe straungers vp­on earth, yet by their faith they surmount the heauens, that they may quietly nourishe in their bosome, the inheritaunce to come. And so two pestilent doctrines of the Sophisters are vtterly o­uerthrowen. One, wherein they bidde Christians in compre­hending or vnderstanding the grace of God towardes them to be content with a morall coniecture.Two pestilent doctrines ouer­throwen. Another wherein they af­firme all men to be vncertaine of their finall perseuerance. But vnlesse there bee both presently a certaine knowledge, and also in respecte of that is to come a constant and firme perswation, who durst bee so bolde as to glorie? the hope of the glorie of God hath appeared to vs by the Gospell, which testifieth that we are partakers of the heauenly nature. For when we shall see [Page] God face to face,2. Pet. 1.4. 1. Ioh. 3 2. wee shall be like vnto him.

3 Neither that onely. Least any shoulde by the waye of scoffing, obiect, that yet neuerthelesse, christians with their glory or reioycing, are marueylously vexed and worne with miseries in this life, which condition is farre from felicitie: Hee preuen­teth that obiection: And sheweth how the godly are not only, no­thing hindered by calamities, that they shoulde not be blessed, but also that their glorie is thereby furthered.Afflictions doe not only not hin­der, but also they further the glo­ry of the godly. To prooue that hee reasoneth from the effecte: and hee vseth a notable gradation, whereby at length hee concludeth, that all the miseries what­soeuer wee suffer, turne to our health and profite. Where as hee sayeth the Saintes reioyce in tribulations, it is not so to bee vnderstoode, as though they neyther feared, nor did shunne ad­uersities, or were not pinched with the bitternesse of them when they happen: (for there can bee no patience where there is no feeling of bitternesse) but because in the middest of their sor­rowe and mourning, they are not without great consolation, for seeing, what so euer they suffer, they count it to bee disposed by the hande of their most gracious father to their profite, they are worthyly saide to glory.

For wheresoeuer there is an aduauncing of health: there wanteth no matter of glorying. Heere then wee are taught, what is the ende of our tribulations if wee will shewe our selues the sonnes of God. For they ought to inure vs vnto patience: and except they doe so, the worke of God through our corruption is made voyde and of none effecte. For whence prooueth hee that aduersities hinder not the glory of the godly, but because [Page 62] in bearing them patiently, they feele the help of God, which nou­risheth and confirmeth their hope? therefore it is sure they pro­fite but ill which learne not patience. Neither doeth it let, that there are extant in the Scriptures certaine complayntes of the godly full of desperation. For God sometimes for a while doeth so vrge and represse his, that scarsely they can breath, or thinke vpon consolation: but strayghtwayes he bring­eth againe vnto life, those whom hee had almost ouerwhelmed in the miste of death. So that is alway fulfilled in them whi­che Paule saith. Wee are afflicted on euery side,2. Cor. 4.8. yet are wee not in distresse, in pouertie, yet not ouercome of pouertie: wee are persecuted, but not forsaken. Cast downe, but wee perishe not. Tribulation patience. How tribulatiō bringeth forth patience. That commeth not of the na­ture of tribulation, whereby wee see some men 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 y^e same to haue cōsisted vnto vs by y^e power of God, and so we gather hope that the grace of God shall [Page] 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.

[Page 63]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. 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 [Page] 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 Fathers, who had obtei­ned righteousnes before this death. For they had that benefite from his death that was to come.

7 For the iuste. Reason forced me to sett downe this par­ticle gar, id est. For, rather affirmatiuely, or by the waye of de­claration then causatiuely. This is the meaning of the sentence, it is a very rare thing amongst men, that any shoulde die for a iust man: although that may nowe and then happen. But let vs grannt that,No such exam­ple of loue any where to bee found, as was in Christ, who died for the vn­godly and his e­nemies. yet can no man bee founde that will die for a wicked man: That did Christ. So it is an amplification taken from a comparison, because no suche example of loue is extant amongst men, as Christ shewed towardes vs.

8 And God confirmeth. Seeing this verbe sunist esi is of a doubtfull signification, it is more fitte in this place to bee taken for to confirme. For the purpose of the Apostle is not to incitate vs vnto thankefulnesse, but to establish the confidence and affiance of consciences.

Hee confirmeth. That is, he declareth his sure & most constant loue towards vs, in that for the vngodly sake he spared not Christ his sonne. For herein his loue appeared, y^t not being prouoked by [Page 64] loue, of his owne free will he first loued vs, as Iohn saith. They are here called sinners) as in many other places) who are alto­gether corrupted, and addicted to sinne: as Iohn saith,Iohn 3.16. God hea­reth not sinners. That is such as are desperately,Iohn 9.31. and wholly gi­uen to wickednes. A woman that was a sinner, that is, of an vn­honest life. And that appeareth better by the Antithesis, whiche straightwayes followeth, beyng iustified by his blood. For seeyng hee opposeth these two betweene themselues,Luke 7.37. and faythe they are iustified who are deliuered from the guiltinesse of sinne: it is a consequent, they are sinners who for their euill wookes are condemned. The summe is, if Christe by his death hath purchased righteousnesse vnto sinners,Christ is no lesse able nor willing to defēd then he was to redeeme. much more shall hee de­fend them, beyng now iustified, from destruction. And in this last member hee applyeth the comparison of the lesse and greater vnto this doctrine. For it were not enough that saluation was once purchased for vs, except Christe did conserue y^e same safe and firme vnto the ende. And that is it the Apostle goeth about nowe, namely, that it is not to be feared least Christ should breake of the course of his grace in the middle rase. For since he hath reconciled vs to y^e father, such is our condition, that hee will shewe foorth his fauour more effectually towardes vs, and dayly increase the same.

This is an exposition of the former sentence with an amplification, taken frome the comparison of life and death. Wee were enemies (quoth hee) when Christe tooke vpon him the mediation to reconcile the father. Nowe we are friendes through his reconciliation: if that coulde bee brought to passe by his death, his life shall be of greater power, and more effectuall. So then we haue notable testimonies, which may cōfirme y^e con­fidence of saluation in our heartes. His meaning is, wee were reconciled to GOD by the death of Christe, because it was the sacrifice of reconciliation, whereby GOD was [Page] reconciled to the worlde, as I haue declared in the fourth Chap­ter. But here the Apostle seemeth to be contrary vnto himselfe. For if the death of Christ were the pledge of the loue of God towards vs:Obiection. It followeth that euen then we were acceptable to him,Answeare. but now he saith we were enimies: I aunsweare, because God hateth sinne, we also are odious vnto him, as we are sin­ners, but as in his secret counsayle he electeth vs into the body of Christ, he ceaseth to hate vs. But the restoring into fauour is vnknowne vnto vs, vntill we perceiue it by faith. Therefore in respect of our selues, we are alway enimies, vntil the death of Christ come betweene to reconcile God. And this difference of a twofold respect is to be noted. For otherwise we know not the free mercy of God, then if we be perswaded that he spared not his onely begotten sonne, because he loued vs at suche time as there was enmitie betweene him and vs: Againe wee doe not sufficiently feele the benefite brought vnto vs by the death of Christe, except this be vnto vs the beginning of our reconcilia­tion with God, that wee being perswaded, the satisfaction being perfourmed, hee is nowe fauourable to vs, who before was iust­ly angrie with vs. So when acceptation into grace is ascri­bed to the death of Christe, the meaning is, that then the guilti­nesse is taken away, whereunto wee are otherwise subiect.

11 And not this onely. Nowe he scaleth vnto the high­est steppe of reioycing. For whiles wee glory that God is ours, what so euer good thinge may eyther bee imagined or wished, doeth followe and flowe out of this fountayne. For God is not onely the chiefest of all good thinges, but he contei­neth the summe and euery part in him selfe:God, in whom all good things are included is made ours by faith. and hee is made ours by Christ. Hither then doe wee come by the benefite of fayth, that nothing bee wanting vnto vs touching felicitie. And it is not without cause hee so often repeateth reconciliation.

First, that wee might learne to fixe our eyes vpon the death of Christ, as often as wee speake of our saluation.

[Page 65]Secondly, that we may knowe that our confidence is no where tis to be reposed, then in the forgiuenesse of sinnes.

12 Wherefore as. Now hee beginneth to exaggerate the same doctrine by a comparison taken from contraryes. For if Christ came therefore, that he might deliuer vs from that cala­mitie into the which Adam fell, and did precipitate all his poste­ritie with him: we can no way better see what we haue in Christ then when it is shewed vnto vs what wee lost in Adam: although all thinges are not a like on both partes. Therefore Paul ad­deth a correction, which shall be seene in his place: and wee also if there be any diuersitie shall note it.It is a vice in writing when that is not put down which might answere the former. The (inconsequent) doth somewhat darken the speech, because the seconde member in the comparison is not expressed which might answere to the former. But wee will doe our diligence to make both playne when wee come vnto the place. Sinne entered into the worlde. &c.

Marke here what order hee vseth. For hee saith sinne was first: and of that death followed. For there are some that goe about to prooue vs to bee so cast away by the sinne of Adam, as though we perished through no fault of our owne, but there­fore onely, as though hee sinned for vs. Yet Paule affirmeth plainely that sinne hath entered into all which suffer the punish­ment of sinne. And that hee vrgeth more strickly, when a li­tle after he setteth downe the reason why all the posteritie of A­dam is subiect to the power of deathe, namely (quoth he) because we haue all sinned. Furthermore, this fame, to sinne, is to be corrupte and faultie.Sinne taken for corruption of nature. For that naturall prauitie which we bringe out of our mothers wombe, althoughe it doe not so sone shewe fourth his fruites, yet neuerthelesse it is sinne before the [Page] Lorde, and deserueth his vengeance: And this is that sinne they call originall. For as Adam by his firste creation as well re­ceyued for him selfe as for his posteritie the gifts of Gods grace: so hee falling from the Lorde corrupted, viciated, defiled, and de­stroyed our nature in him selfe. For hee being put away from the similitude of God, could begette no seede but like vnto himselfe.Howe all are said to haue sin­ned, Wee haue all therefore sinned, because wee are all indued with naturall corruption: and so are become sinnefull and frowarde. For that imagination was friuelous, whereby in olde tyme the Pelagians went aboute to shift of the wordes of Paule, saying, that sinne hath descended from Adam to all man­kinde by imitation: for so Christ shoulde bee onely an example of righteousnesse, and not the cause. Here also it may easely be gathered, that the question is not of actuall sinne: for if euery one shoulde woorke giltinesse to him selfe, to what ende should Paul compare Adam with Christ? it followeth therefore that ingraffed and naturall corruption is noted.

13 Vntill the lawe. This parenthesis contayneth a pre­occupation. For because it seemeth not there is any transgres­sion without the lawe: it might bee doubted whither there were any sinne before the Lawe. That there was after the lawe there is no doubt: onely the question was of the time went before the lawe. Therefore he answereth, that albeit God had not as yet de­nounced sentence by the written lawe, yet was mankinde vnder the curse, yea and that from his mothers wombe: and therefore much lesse were they absolued from the condemnation of sinne, who liued wickedly before the publishing of the lawe. For there was alway a God to whom worshippe was due,If al men be sin­ners as they come out of their mothers wombe, much more are they which liue wic­kedly. and there was alway some rule of righteousnesse. This interpretation is so playne and cleare, that it doth sufficiently of it selfe refell all con­trary interpretations. But sinne is not imputed. Without the reprehēsion of the law we are in a maner a sleep in our sins, And although we are not ignorant that we do euil, yet as much as in vs is, we ouerwhelme the knowlege of euill offering it self: at the least we put it out throgh suddain forgetfulnes, but whiles the law reproueth & checketh vs, as it were pulling vs by y^e eare, it doth awaken vs, so that now & then we returne to thinke vpō the iudgement of God. Therefore the Apostle noteth how per­uerse men are, when they are not stirred vp by the law, namely [Page 66] the difference of good and euill for the most part being driuen a­way, securely and sweetely to pamper thēselues as though there were no iudgement of God. Otherwise, that iniquities haue bin imputed vnto men of God, the punishēnt of Cain, the flood where in all the world was destroyed, y^e destruction of Sodom, y^e plages fell vpon Pharao and Abimelech for Abraham, lastly, the euils came vpō Egipt do proue, that men also amongst thēselues haue charged one another w^t sin, it is manifest by so many cōplaints & expostulations, wherin one accuseth another of iniquitie: againe, by their apologies wherin they studiously go about to clere their deeds. Finally y^t euery mā was gilty of euill & good in his owne conscience, there be many examples w^t proue. But for the most part they did so wincke at their euil facts, y^t they would impute nothing vnto thēselues for sinne, but that they were constrayned. Therefore when he denieth sin to be imputed w^tout the lawe,How sin is said, not to be impu­ted without the lawe. hee speaketh by the way of cōparison: namely, because whē they are not pricked by y^e sting of the law, they bury thēselues in slothful­nes. Furthermore, Paul hath inserted this sentēce very wisely, y^t y^e iewes might therby y^e better learn, how great blame they shuld sustein, whō the law did opēly condēne. For, if they were not free frō punishmēt, whō God neuer sōmoned gilty before his tribunal seat, what shal come vnto the Iewes to whō the lawe like a cryer sheweth their giltines? yea denoūceth iudgement? another reasō also may be brought, why he may plainly say, y^t sin rained before y^e law, yet was not imputed: namely,Another reason why sin is saide to haue raigned, but not to haue bin imputed be­fore the lawe. y^t we might know the cause of death not to come of the law, but to be shewed by the law. Hee saith therfore y^t all men were forthw^t frō the fal of Adā miserably cast away, albeit y^e destruction was long after reueiled by y^e lawe. If you translate y^e particle aduersatiue de although, albeit, the text shal run better: for the meaning shalbe, albeit men flatter thē selues, yet they cānot escape the iudgement of God, yea whiles y^e law doth not reproue thē. Death raigned frō Adā. He openeth more clearly, how it profited men nothing, y^t frō Adam vntil the publishing of y^e law they liued licenciously, & securely, the choise or difference of good & euil being reiected, & so w^tout the admonition of the law y^e remēbrance of sin was buried: because neuerthelesse sin was of force vnto condemnation. Wherefore then also death rained, because y^e cecitie & hardnes of mē cold not oppresse y^e iudgement of God.

[Page] 14 Yea euen ouer them. Although this place bee com­monly vnderstood of infantes, who, not being giltie of any actu­all sinne, dye through originall corruption: yet had I rather ex­pound it generally of all those sinned without lawe. This sen­tence muste be annexed vnto the wordes wente before, where it was said, that they which wanted the lawe did not impute sinne vnto themselues. They therefore sinned not after the similitude of the transgression of Adam:How they who sinned without law are said not to haue sinned after the simili­tude of Adam. because they had not as he had, the will of God reueiled by a certan oracle. For God had forbidden Adam to touch the fruite of knowledge of good and euill: but to these he gaue no cōmandement besydes the witnes of their con­science. The meaninge then of the Apostle is, secretly to insi­nuate, that through this diuersitie betwene Adam and his poste­ritie it commeth not to passe, that they are exempted frome con­demnation. In the meane while vnder the vniuersall catalogue infantes also are comprehended. Who is the figure of him that was to come. This sentence is put instead of the other mem­ber. For wee see one onely parte of the comparison expressed, the other being by that vice in writing called anacoluthon, that is a non sequele or consequent, omitted. A man may therefore take it, as though it were written thus, as by one man sinne entered into the whole worlde, and by sinne death: so by one man cōmeth righteousnes & by righteousnes life. And where as he saith Adā was a figure of Christ,Howe Adam is a figure of Christ. it is no marueile: for euen in things most contrary there appereth alway some similitud. because therfore, as throgh y^e sin of Adā we are al lost, so by y^e righteousnes of christ we are restored: very aptly hath he called Adā a tipe of christ. And note y^e Adā is not called a figure of sinne: nor Christ of righteous­nes, as though they went only before vs by their example, but y^t one is compared with the other, least thou fall fouly with Ori­gen, and that into a pernicious errour. For he disputeth Philo­sophically and prophanely of the corruptions of mankinde, and doth not onely extenuate the grace of Christ, but in a maner doth wholly destroy it. Whereby Erasmus is by so much the lesse ex­cusable, who taketh so great paynes to excuse so grosse a dotage.

[Page 67] 15 But not as the offence. Nowe followe correc­tions of the late comparison: wherein notwithstanding the Apostle doeth not curiously discusse whatsoeuer dissimilitude there is betweene Christ and Adam, but hee doeth occurre those errours: whereinto men might otherwise easily fall. And that is wanting to the exposition, wee will adde.

For albeit hee oftentimes maketh mention of the diffe­rence, yet maketh hee mention thereof no where but there is a defecte, or at the least some eclipse, whiche verily are faultes in speeche, yet such as are not preiudiciall to the maiestie of the celestiall wisedome is deliuered vnto vs by the Apostle. But rather it is brought to passe by the singuler prouidence of God, that vnder a base stile, these high mysteries should be deliuered vnto vs: that our fayth might not depende vppon the power of humane eloquence, but vppon the onely efficacie of the spirite.

And hee doeth not heere as yet precisely vnfoulde that maner of correction: but simply hee teacheth there is a greater measure of grace purchased by Christ, then of condemnation contracted by the first man. Whereas some thinke the Apostle disputeth or fra­meth an argument here, I know not whither all will approue of it or no. In deed it might (& that not vnaptly) be inferred, if y^e fall of Adam were of such force to the destructiō of many, much more effectuall is the grace of God to the benefit of many: seeing it is graunted, y^t Christ is of far greater power to saue, then Adam to destroy. But because they can not be refuted, if any will take it, w^tout an illation or conclusion: for me they shall chuse whither sentence they wil. Albeit y^t which next foloweth cānot be coūted an illation or conclusion: & yet is it of y^e same nature. Whereby it is like, y^t Paul doth simply correct, or by exceptiō moderate y^e, w^c he said of y^e similitud of Christ & Adā. And note, y^t here, mo are not compared w^t many (for y^e questiō is not of y^e multitud of men) but he resoneth thus, seeing y^e sin of Adā did destroy many, y^e righteousnes of Christ hath no lesse power to saue many. Where as he saith we perished by y^e offēce of one, vnderstād it thus: because corruptiō is descēded frō him to vs. For we do not so perish tho­rowe his fault, as though we were w^tout fault our selues:Howe wee are said to perishe through the fall of Adam. but be­cause his sin is y^e cause of our sin, Paul ascribeth our destructiō to him. I cal y^t our sin, is graffed in vs, & wherewith we are borne. [Page] The grace of God, and the gift of God in grace. Trace pro­perly is opposed against offence,What is ment by grace, & what by the gift of grace. & the gift which proceedeth frō grace, against death. Therfore grace signifieth y^e mere goodnes of God, or his free loue, whereof he gaue a testimony in Christ, y^t he might helpe our miserie. And y^e gift is y^e fruit of mercie, which hath come vnto vs, namely, reconciliation whereby we haue ob­teined life & health, righteousnes, newnes of life, & whatsoeuer is like. Whereby we see how sottishly the scholemen define grace, whiles they wil haue it to be nothing els thē a quality infused into the harts of mē. For grace properly is in God, the effect of grace is in vs. And he saith the same grace was of one man Christ, be­cause the father hath made him the fountaine, of whose fulnes all men must draw. And so he teacheth, there can not one droppe be found out of Christ: neither is there any other remedy of our po­uertie, then that he powre into vs of his abundance.

16 This is a speciall reason of the correction, that by one of­fence the guiltines was of force to the condemnation of vs al: but grace or rather the free gift is effectual to iustification from ma­ny offences. For it is a declaration of the last sentence: because as yet he had not expressed, howe, or in what part, Christ excelled A­dam. This difference being put downe, it is apparant that they haue thought wickedly, who haue taught y^t we recouer nothing els in Christ, but that we should be deliuered from originall sin, or corruption drawen from Adam.What bee those many offences are done away by the benefit of Christ. Adde, that those same many offences, from the which he testifieth wee are purged through the benefite of Christ, are not onely to be vnderstood of those, which euery one hath committed before baptisme, but also of those, by the which the godly do dayly draw guiltines vpon them, and to y^e condemnation whereof they shoulde worthily be subiect, except this grace did helpe forthwith.Iudgement for tract iustice. Gifte signifieth free pardon. When to iudgement he opposeth gift, the first signifieth rigor, as the other signifieth free pardon.

For of seueritie or rigour commeth condemnation, of par­don cōmeth absolution. Or (which is all one) if God deale w^t vs according to iustice, we are all vndone: but hee iustifieth vs freely in Christ.

17 For if through the offence of one. Againe hee addeth a generall correction, wherein he persisteth y^e rather, because his purpose is not to prosecute euery part, but to set down the speci­all summe of the matter. Before he said, the power of grace had ouermatched the power of sinne. Hereby he comforteth, & confir­meth y^e faithful, & withall he prouoketh, & exhorteth thē to reue­rence y^e bountifulnes of God. For this is the meaning of so studi­ous a repetitiō, y^t the grace of God might be cōmended according to y^e dignitie therof, y^t men might be drawen frō trust in thēselues vnto Christ: that we hauing obteined his grace, might inioy full assurance, whence at length springeth thankfulnes. The sum is because Christ excelleth Adam, the righteousnes of Christ ouer­cōmeth the sin of Adā: the curse of Adā is ouerthrowen by y^e grace of Christ [...] the death came of Adam, is swallowed vp of the life is come of Christ. But yet euen the members of this comparison do not answere one another. For he shoulde haue said, the benefit of life raigneth & florisheth more by the abundance of grace: in steed thereof he saith the faithfull shall raigne, which is as much in va­lue: because the kingdome of the faithfull is in life, & also y^e king­dome of life is in the faithful.A twofold diffe­rence betweene Christ & Adam Furthermore it is necessarie to note here two differences betweene Christ and Adam: which the A­postle hath not therfore omitted, as though he thought them meet to be neglected, but because concerning the present argument it was no matter to reckon them.

The first is, that through the sinne of Adam we are not con­demned by sole imputation, as though the punishment of ano­thers faulte were exacted vppon vs: but therefore susteyne wee the punishment of his sinne, because wee are also guil­tie of his crime, Namely in as muche as our nature beeing corrupted in him, is holden guiltie of iniquitie before GOD. But by the righteousnesse of Christe, wee are restored in ano­ther sorte vnto saluation. For it is not therefore imputed vnto vs as though it were within vs: but because wee possesse Christ [Page] himself with all his graces, giuen vnto vs by the bountifulnes of the father. Therefore the gifte of righteousnes signifieth not a qualitie where w^t God indueth vs (as some haue very wickedly expounded) but the free imputation of righteousnes. For the A­postle declareth what he ment by the word grace. The second dif­ference is, y^t the benefite of Christe hath not redounded vnto all men, as Adam hath plonged al his progenie in condēnation. And the reason is at hand, for seeing this malediction or curse w^t wee draw from Adam, is deriued vnto vs by nature: it is no maruayle though it comprehend the whole masse. But veryly that we may come into participation of the grace of Christ, wee must be graf­fed into him by faith. Therefore to obtayne the miserable inheri­taunce of sinne, it is inough to be a man for it abideth in flesh and blood. But to obtaine the righteousnes of Christ, thou must needs be a faithfull man: because that by faith his felowship is obtay­ned. It is cōmunicated to infantes by a speciall maner: for they haue the priuiledge of adoption in the couenant, whereby they passe into the societie of Christ. I speake of the children of y^e god­ly, vnto whom the promise of grace is directed, for others are not exempted from the common estate.

18 This is an imperfect speech, which may be made perfect if the words condemnation and iustification be read in the nomi­natiue case, as sure they must bee resolued if you will haue the sence perfect. And it is the generall conclusion of that comparisō which went before. For now, hauing omitted the mention of the interposed correction, he knitteth vp that similitude, as by the of­fence of one we are made sinners: so the righteousnes of Christ is effectual to iustifie vs: although he putteth not dikaiosunen, That is, the righteousnes of Christ, but dikaioma, that is, the iustification of Christ: that he might admonish, how Christ is not iust priuate­ly to himselfe, but that righteousnes wherewithall hee was in­dewed doeth extende further,How the righte­ousnesse of christ is common to al namely, that bee might inriche the faithfull with the gift bestowed vpon him. He maketh it a grace common to all, because it is offered to all, not that all men [Page 69] are partakers of it indeede. For albeit Christe suffered for the sinnes of the whole worlde, and bee indifferently through the goodnesse of God offered vnto all, yet all doe not receiue him. And those two wordes which hee vsed of late may be repeated in this sense, as by the iudgement of God it came to passe, that the sinne of one shoulde redownd to the condemnation of many, so shal grace be effectual to the iustificatiō of many. Iustificatiō of life (in my iudgement) is taken for absolution, whiche restoreth life vnto vs, as though hee called it a quickening iustification. For thence commeth the hope of saluation, if God bee mercifull vnto vs: and of necessitie wee muste be iuste, that wee may bee acceptable to him. Therefore life commeth of iustification.

This is no superfluous speeche, but a necessary declaration of the former sentence. For it sheweth that we are so guiltie by the offence of one man, that we are not innocent. Hee said before we were damned: but least any man should attribute vnto him­selfe innocencie, he woulde also adde, that euery one is condem­ned, because he is a sinner.

Moreouer, when hee saith wee are iustified by the obedience of Christe: heereby wee gather, Christe, in that hee satisfied the father, to haue purchased righteousnesse for vs.Righteousnes is a qualitie in Christ, and is made ours by imputation. Whereupon it followeth, the qualitie of righteousnesse is in Christe: but that is imputed vnto vs, whiche is proper to him. And also hee ope­neth what kinde of righteousnesse the righteousnesse of Christe is, when hee calleth it obedience: where let vs note I pray you, what we must bring into the sight of God, if we wil be iustified by workes, namely, obedience of the lawe, not such as is perfecte in som one part or other, but which is euery way perfect. For if y^e iust man fall, all his former righteousnesse is not remembred. Here also wee are to learne, that they are peruersly ledd in plea­sing God, who of themselues deuise, what they may thrust vpon him. For then wee worship him best, when wee followe that which he hath commaunded vs, and giue obedience to his worde. [Page] Let them goe now who boldly claime vnto themselues y^e righ­teousnes of works, which is not otherwise then when the law is fully and perfectly kept. Likewise wee gather that they are de­ceiued who brag before god those works they haue inuented thē ­selues, which he esteemeth no better then dounge. For obedience is better then sacrifices.

20 Moreouer the law entred. This question dependeth of y^t he said before: namely, that sin was before the law were pub­lished: for that being once heard, this followed straightwaies, to what end then was the law needfull? Wherfore of necessitie this difficultie was to be vnfolden: but because then it was not meet to make any longer digression, hee differred it vnto this place. And now also by the way he doth dispatch it,The law was partly giuen that men might the better see their own de­struction. saying, the law en­tred, that sin might abound. He doth not here shew the whole of­fice & vse of the law: but toucheth one onely parte, which serued for the present purpose. For he teacheth, that to the end the grace of God might haue place, it was expedient men should better see their owne destruction. They were verily before the lawe casta­waies: yet because they did seeme vnto thēselues to swim in their owne destruction, they are thrust downe into the deepe, y^t their de­liuerance might be the more excellent, whiles beyond all mans iudgement they escape thence. Neither was it absurd that the law should partly be giuen for this cause, that men alreadie once condemned, it might twise condemne: for there is nothing more iust, then that men by all meanes might be brought, yea be­ing conuicted might be drawen to feele their euils. That sinne might abound. It is knowen howe some after Augustine are wont to expoūd this place: namely, that cōcupiscence is so much y^e more prouoked, whiles it is restrained by y^e barres of the law: because it is naturall vnto man to striue after that is forbidden. But I vnderstand no other augmētatiō to be noted here, then of knowledge and obstinacie. For by the lawe, sinne is laide open [Page 70] before the eyes of man, that he might be compelled to see condē ­nation prepared for him. So sin occupieth the conscience, which otherwise being cast behinde them, men made no account of.

Moreouer he which before did simply passe the bounds of iustice, now a law being giuen, is a despiser of the authoritie of GOD, since the time that the will of God was knowen vnto him, which he according to his lust hath shamefully contēned.How sinne is increased by the lawe. Whereupon it followeth, that sin is increased by the law, because then the au­tority & maiestie of the lawmaker is despised. Grace also hath superabounded. After that sin had holden men, being ouerwhel­med therewith, then grace did helpe. For this he teacheth, that the greatnes of grace was by so much the more apparant, as y^t when sin aboundede, it did powre out it selfe so aboundantly,Why condem­nation is set be­fore vs in the lawe. that it did not onely ouermatch that deluge of sinne, but also swallow it vp. And here we are to learne, that cōdemnation is not therfore set before vs in the law, that we should abide in it: but y^t our own miserie being sufficiently acknowledged,Esa. 61.1. we might be lift vp vn­to Christ, who is sent to be a Phisition to the sicke, a deliuerer of the captiue, a cōforter of the afflicted, a sauiour of the oppressed.

20 That as sin raigned in death: As sin is called the sting of death, because death hath no power against man,Death hath no autoritie at all ouer mā but by sin, therfore sin executeth his au­toritie by death. but for the cause of sin: so sin executeth his power by death. Therefore is it said to exercise his authority by death. In the latter parte of this verse there is y^e figure Synchesis, that is when the order is euerye way confused, and yet it is not superfluous. The antithesis had been simple, if he had said thus, that righteousnes might raigne by Christ. But Paule not being content to haue opposed cōtra­ries to contraries, addeth grace: to the end he might print more deepely in memory, that it is not of our merite, but wholy of the bountifulnesse of God. Before hee saide that death raigned: Now he ascribeth the kingdome vnto sin, but whose end and ef­fect is death. And he saith in the pretertence it raigned: not that it hath nowe ceased to raigne in those that are borne onely of flesh and blood: but he distinguisheth so betweene Christ, & Adam, that he assigneth to either of them his time. As sone therefore as the grace of Christ beginneth to florish in euery one, y^e kingdome of sinne and death ceaseth.

CHAP. 6.

WHat shall wee say then? In this whole Chapter the Apostle decla­reth, that they doe wickedly rente Christe asunder, who imagine free righteousnes to bee giuen of him vnto vs, without newnes of life. Although he goeth further, obiec­ting, that then it seemeth there is place giuen vnto grace, if men bee plunged in sinne. For wee knowe there is nothing more readie, then that fleshe shoulde euery way flatter it selfe, and that Satan shoulde deuise reproches, where­with he might slaunder the docrine of grace, which thing to doe is no harde matter for him.The dotrine of grace must not therefore be sup­pressed because many take occa­sion of licenti­ousnes at it. For seeing that is most strange vnto mans reason, whatsoeuer is preached of Christe, it ought to bee no maruaile, if the flesh, after it hath hard the iustificatiō of faith, doe so often (as it were) dash vpon diuers rockes. Howbeit wee must goe on, for Christ is not therefore to be suppressed, because he is vnto many a stone of offence, and rocke of stumbling. For looke by what way he shalbe vnto the ruine of the wicked, the same way againe hee shal bee to the rising of the godly. And yet notwithstanding we are alway to occurre vnreasonable que­stions, least the docrine of Christ shoulde seeme to drawe with it any absurditie.

Moreouer, the Apostle now pursueth that obiection, whiche commonly is obiected against the doctrine of the grace of God: namely, if it be true, that the grace of God doth help vs so much the more bountifully, and largely, as we haue beene ouerwhel­med [Page 71] with a greater weight of sinne, there is nothing more expe­dient for vs, then that wee being drowned in the depth of sinne, shoulde oftentimes by newe offences prouoke the wrath of God:Obiection. For so at length we shall feele greater plentie of grace, then the which, nothing is more to be wished for. As for the maner of re­futation we shall see it afterwarde.

2 God forbid. Some think that the Apostle doeth one­ly by the way of a sharpe correction reprehende so vnreasonable a madnesse: but by other places it doth appeare howe familier an answere this is with him, yea, in much disputation or many arguments: as here also he wil shortly with great diligence refute the obiected obloquie: yet first by this particle of one detesting he doth reiect it, that he might admonishe the readers, there is no­thing more vnlike, then that the grace of Christe, the repayrer of our righteousnesse, shoulde nourishe our vices.The grace of Christ aboli­sheth sinne, and therefore doth not nourish it. Whiche are dead to sinne. This is an argumen taken from the contrary, For it is certaine, that he which sinneth, liueth to sinne: but we are dead to sinne by the grace of Christ: therefore is it false, that that shoulde nourishe sinne, which doth abolish it. For thus the case standeth, the faythfull are neuer reconciled vnto God with­out the gift of sanctification: yea to this ende are wee iustified, that after warde we might worship God in holinesse of life. For Christe doth not otherwise washe vs with his blood, and by his satisfaction reconcile God vnto vs, then whiles hee maketh vs partakers of his spirite, which reneweth vs into an holy lyfe. It were therefore too preposterous an inuersion of the worke of God, if by occasion of that grace which is offered vs in Christe, sinne shoulde gather any strength. For the medicine is not the nourishour of that it extinguisheth. Finally we must remē ­ber that, I touched of late: namely, that Paule doth not here say what God doth finde vs to bee whiles he calleth vs into the societie of his sonne, but what wee shoulde bee, after he hath had mercy vpon vs, and hath adopted vs freely. For by a verbe of the future tēse, he sheweth what manner of chaunge should followe righteousnesse.

3 Know ye not. He proueth the former sentence: namely, that Christ killeth sin in his, by the effect of baptisme, wherby we are incorporated into his faith. For it is out of questiō, y^t wee put on Christe in baptisme:Then do we truly grow vp into the body of christ when his deathe bringeth foorthe fruit in vs. and with this condition are we baptised, that we shoulde be one with him. Now Paule taketh another principle: namely, that we do then indeede grow vp into the body of Christ, when his death bringeth foorth his fruite in vs. Yea he teacheth that this participation of death, is principally to be re­spected in baptisme. For not onely purgation, but also mortifica­tion and the dying of the old man is proposed there: whereby it is manifest, after we are receiued into the grace of Christ, the ef­ficacie of his death appeareth straight wayes. Finally, what this societie with the death of Christe auaileth, it followeth straight­wayes.

4 Being buried then with him. Now he beginneth to shew, although he doe not plainely declare, whereunto it apperteineth that we are baptized into the death of Christ: namely, that we be­ing dead vnto our selues, might become new men. For from the participation of his death, he passeth conueniently vnto the par­ticipation of life: because these two hang together by an inse­parable connexion:Mortificatiō & newnes of life go together. namely, the old man to bee abolished by the death of Christ, that his resurrection might restore righteousnes, and make vs new creatures. And surely seeing Christ is giuen vs vnto life, to what end shold we die with him, except we might rise againe vnto a better life? And therfore to no other ende hath he flaine that is mortal in vs, but that he might truly quicken vs. Furthermore, let vs note that the Apostle doth not simply heere exhort vs to imitate Christ, as if he said the death of Christ is in steed of an example, which all Christians ought to follow. For he surely goeth higher, deliuering doctrine, out of the which after­ward he draweth exhortatiō, as it is easie. And this is the doctrin, that the death of Christe is effectuall to extinguish and banish the prauitie of the flesh: and his resurrection to raise vp the newnes [Page 72] of a better nature: and that by baptisme we are receiued into the participation of this grace. This foundation being laide, a man may very aptly exhort Christians, that they striue to aunswere their calling. Moreouer, it forceth not that this vertue doeth not appeare in all those are baptized. For Paule after his manner, because he speaketh vnto the faythful, conioyneth the substance & effect w^t the external signe. For we know that by their faith is e­stablished & ratified whatsoeuer the Lord offereth by the visible pledge. To be briefe he teacheth what is the veritie of baptisme rightly receiued. So to the Galathians he testifieth,Gal. 3.27. When the sa­craments are ef­fectuall pledges and when the [...] be but bare signes. that all they whosoeuer are baptised in Christ haue put on Christe. For so a man must say so long as the institution of the Lord, and the faith of the godly agree together, For we neuer haue bare and idle signes, but when our vnthankfulnes and wickednes hindereth the working of Gods bountifulnes. By the glory of the father: That is, through his notable power, whereby hee hath declared himselfe truely glorious, and hath (as it were) manifested the greatnes of his glory. So oftentimes in scripture is y^e power of God which hath shewed it selfe in the resurrection of Christ, set foorth by some excellent title: and not without cause, for it is grealy materiall, that by such expresse mention of the incompa­rable power of God, not onely the faith of the last resurrection, which far exceedeth y^e capacity of flesh, but also other fruits which we receiue by the resurrection of Christ, shold be highly extolled with vs.

5 For if wee be graffed. By plainer wordes hee proo­ueth y^e argument, which he hath put downe before. For, the simi­litude he bringeth in, taketh away al ambiguitie because grafting doth not onely note the conformitie of example, but a secret con­iunction, whereby wee growe vppe together with him: so that hee quickening vs with his spirite; powreth his vertue in­to vs. Therefore as a graft hath the condition of life and deathe [Page] common together with the tree in the which it is grafted: so it is reason wee shoulde no lesse bee partakers of the life then of the death of Christe. For if wee bee grafted into the similitude of the death of Christe, and that is not without his resurrection: then no more shal our death be without a resurrection. But the wordes may haue a two folde exposition, either that wee are grafted in Christ into y^e similitude of his death: or simply we are grafted into his similitude. The first acception would require the greek Datiue homoiomati, that is, to the similitud, to be re­ferred to the shewing of the maner. And I denie not but that hath a fuller sense, yet because the other agreeth better to the sim­plicitie of the worde, I haue thought good to preferre it. Albeit it is but a small matter seeing both come to one sense.Phil. 2.7. Chrysos­tome thinketh Paule said, the similitude of death, for death: as in another place,How wee are grafted into the similitude of the death of Christ. beeing made in the similitude of men. But me thinke I see some greater Emphasis in this worde. For be­sides that it auaileth to inferre the resurrection, it seemeth to tende vnto this, not that wee shoulde die like Christe by a natu­rall death: but that wee haue this congruencie with his death: that as he dyed in the fleshe which hee receiued of vs, so wee shoulde die in our selues, that wee may liue in him. Then is it not the same death, but the like: for y^e resemblance or proportion betweene the death of this present life and spiritual renouation is to bee noted. Graffed. This worde is very significant [...], for it declareth plainely that the Apostle doth not exhort onely, but rather deliuereth the doctrine of the benefite of Christe. For he requireth not any thinge of vs, which is to be done by our stu­die or industrie:Wherein the similitude of grafting holdeth not. but he preacheth that grafting which is done by the hand of God. Neither is it conuenient a man shold goe a­bout to apply y^e metephor or cōparisō to euery part. For betwene the graftinge of trees and this oure spirituall graftinge, there will straightwayes appeare a diuersitie: for, in that, the graft dothe drawe his nourishment from the roote, but yet reteineth his naturall propertie of bearing fruite: but in this insertion or grafting of ours, wee doe not onely drawe the iuice and strength of life from Christe, but also wee passe from our nature into his. Howbeit the mynde of the Apostle is to note nothing els, then that efficacie of the death of Christe which sheweth it selfe in the [Page 73] mortification of our fleshe: and that of his resurrection, to re­new in vs a better nature of the spirit.

6 That our olde man. It is called the olde man, as the old testament is so called in respect of the new. For it beginneth to be olde, when our regeneration being begunne,How it is called the old man. it is by litle and litle destroyed, and he meaneth the whole nature, which we bring out of our mothers wombe, which is so vncapable of y^e kingdom of God, t [...] must needs perish so farre foorth, as we may be re­stored into [...] life. He saith this old man is fastened to the crosse of Christ, because through his vertue it is slayne. And he hath precisely alluded vnto the Crosse, that he might expressely shew,How the old mā is crucified. how we haue not mortification else where, then by the partici­pation of his death. For I doe not agree vnto them, who vn­derstand that he said rather crucified then dead, because it liueth yet and floorisheth on some part. That is verily a true saying: yet it agreeth but litle with the present place. The body of sinne,What is meant by y^e body of sin. which he addeth a litle after, signifieth not y^e flesh and bones, but the masse of sinne and corruption. For manne beeing lefte to his owne nature, is a masse contracted of sinne. Hee noteth the end of this abolishing when he saith: That wee shoulde not serue sinne any more. Whereby it followeth, that so long as we are the sonnes of Adam, and nothing els but men, we are so subiect vnto sinne, that wee canne doe nothing els but sinne: but beyng grafted into Christ, we are deliuered from this mi­serable necessitye: not that by and by we cease altogether to sinne, but that at lengthe wee become Victorers in the fight.

7. For he that is dead. This is an argument taken from the property or effect of death. For if death put downe all the ac­tions of life, we which are dead must needes cease from the acti­ons of that life, which actions it exercised whiles the same life cō ­tinued. For iustified vnderstand freed and deliuer [...] [...]om serui­tude or bondage. For as he is loosed from the b [...] of accusa­tion, who is freed from the sentence of the Iudge: so death loosing vs from this life, doth free vs from all the actions ther­of. Furthermore, albeit there is no where amongest men suche an example extaunt, yet there is no cause, why thou shouldest thinke this that is sayde here, eyther to be a vayne imagination, or shouldest despayre because thou findest not thy selfe in y^e num­ber of those, who haue vtterly crucified the flesh. For this worke of God is not perfected the same day it is begun in vs: but it in­creaseth by little and little, & by daily increments as by degrees is brought to perfection.The fruite of our communica­tiō with y^e death of Christ, is that the fleshe with his concu­piscences be mortified. To be briefe then, take it thus, if thou art a Christian, there must appeare in thee, the signe of thy communication with the death of Christ: whose fruite is, that the flesh be crucified with all his concupiscences. Howbeit thou mayest not therefore counte this communication as none, be­cause as yet thou doest feele some reliques of the fleshe to liue in thee: but thou art continually to studie for the augmentation thereof, vntill thou arte come vnto the marke. For it is well if our fleshe be continually mortified, and we haue profited wel, when the flesh, beyng subdued, hath yeelded to the holye spirite. There is another communication of the death of Christ, where­of as the Apostle speaketh often els where, so to the Cor. name­ly,2. Cor. 4. the bearing of the crosse, after which followeth the participa­tion of eternall life.

8. For if we bee dead. This he repeateth to no other end, then that he might adde a declaration, which followeth after­warde, that Christ beyng once raysed from the dead dyeth no more. Whereby hee teacheth, that this newnesse of life must be folowed after of Christians their whole life. For if they ought to represent in themselues by the mortification of the fleshe, the [Page 74] image of Christ, and life of the spirite,How mortifica­tion must be once for all. that must be done once for all, but this must continue still. Not as though the fleshe were mortified in vs in a moment, as we said of late: but because wee must not reuolt or goe backe in mortifiyng the fleshe. For if wee turne backe vnto our filthines, we deny Christ, of whom we can­not be partakers, but by newnes of life, euen as he leadeth a life incorruptible.

9 Death hath no more power ouer him. Hee seemeth to insinuate, that death did once conquere or rule ouer Christe. And verily when hee gaue himselfe to death for vs, hee did in a sort subiect him selfe vnto the power of death: yet with that con­dition, that it was impossible for him to bee holden bounde with the sorowes of it, to be ouercome or swallowed vp of it. There­fore in yeelding vnto the power of death for a moment,Christ for a while yeelded vnto death. he swal­lowed vp death for euer. Albeit in speaking more simplye, the power of death is referred vnto the voluntary condition of death, to whom resurrection hath set an ende. The meaning is, Christ who nowe quickeneth the faithfull with his spirite, or inspireth life into them by his secrete power from heauen, was exempted from the power of death, when he rose agayne, that he might de­liuer all his from the same.

10 He dyed to sinne once. Whereas he said, that we, after the example of Christ are loosed for euer from the yoke of death, now he applyeth it vnto his purpose, namely, that we are no longer subiect vnto the tyranny of sinne: and that he declareth by the finall cause of the death of Christ, in as much as hee dyed that he might extinguishe sinne.

Furthermore, in the phrase of speech is to bee noted what is proper vnto Christ. For he saith not, hee is dead vnto sinne, that he might cease to sinne, like as it must be sayd, if the talke be of vs: but because hee dyed for sinne, that offering himselfe the price of our redemption, hee might bring the power and authoritie of sinne vnto naught. And he saith that he dyed once, not onely because eternall redemption beeyng purchased by his only one sacrifice, & purgation of sinne being made by his blood, he hath sanctified the faithfull for euer: but also that we might be aunswearable by a mutuall resemblance or similitude. For albeit death spirituall hath his continuall proceedinges in vs, [Page] yet are we properly saide to die once, whiles Christ by his blood reconciling vs to the father,Heb. 10.14. doth also by the vertue of his spirite regenerate vs. In that he liueth. Whither you expound it with God or in God all commeth to one sence. For his meaning is, he now liueth a life subiect to no mortalitie, in the immortall & incorruptible kingdome of God:The figure of Christ his cele­stiall life ought to appeare in the regeneration of the godly. the figure whereof ought to appeare in the regeneration of the godly. Here we are to keepe in minde the word similitude. For hee saith not we shall liue in heauen as Christ liueth there: but he maketh that new life which by regeneration we leade in earth conformable to his celestiall life. And whereas he saith we must die to sinne after his exam­ple, it is not so, that it may be called the same death. For we dye to sinne, when sinne dieth in vs, but it is otherwise in Christe who by dying, did put sinne to flight. Nowe verily whereas he saide before, we beleeue there is a life shalbee common vnto vs, by the worde beleeue, hee sufficiently sheweth, that he spea­keth of the grace of Christ. For if he had onely admonished vs of our duetie, hee shoulde haue saide thus, seeing wee are dead with Christ, we must likewise liue with him. And this worde beleeue noteth that the doctrine of faith is handled here, which is groun­ded vpon the promises: as though it were said, Christians ought to resolue themselues y^t through the benefite of Christ they are so dead according to y^e flesh, that the same Christ may cōtinue in thē newnesse of life vnto the ende. The future tense in the verbe, liue, doth not apperteyne vnto the last resurrection: but simply noteth the perpetuall course of a new life, so long as we liue in this world.

11 Euen so you, esteeme your selues &c. Now is added that definition of the analogie,How we may dye, euen whiles we liue. which I touched. For whereas he saide that Christ died once for sinne, and liueth for euer vnto God, applying both vnto vs, he nowe admonisheth howe wee may dye in liuing: namely when we renounce sinne. But with­all he omitteth not that parte, namely, when wee haue once im­braced the grace of Christ by faith: although the mortification of the flesh be but begun in vs, yet in this same is the life of sinne extinguished, that in steed therof spiritual newnesse, which is hea­uenly, might dure for euer. For except Christ did kil sinne in vs, once euen vnto the end, his grace should not be firme and stable. [Page 75] the meaning therefore of the words is, esteeme, the case is thus with you, as Christ died once, that he might slea sinn, so you must die once that ye may cease to sinne hereafter: yea you must daily proceed in that mortification which is begun in you, vntil sin be vtterly extinguished. As christ was raysed vnto an incorruptible life, so ye must be regenerat by y^e grace of God, that ye may lead your whole life in holines & righteousnes: seeing this vertue of y^e holy spirit wherby ye are renued, is eternal, & shal florish for e­uer. I had rather keepe the words of Paule, in Christ Iesus, then with Erasmus to translate it, by Christ: for so y^e grafting is better expressed which maketh vs one with Christ.

12 Let not sinne therefore raigne. Nowe he beginneth an exhortation, which voluntarily ariseth out of y^e doctrine which he deliuered of our communication with Christ: albeit sinne a­bideth in vs, yet is it absurd y^t it shoulde bee of 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 y^e 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, y^t 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 [Page] 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 shalbe 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 y^e 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 [Page 76] 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 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 [Page] 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, y^t he might deliuer those were vnder the lawe, as the Apostle saith vnto the Galathians.Gal. 4.5. What is y^e 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 y^t we are not subiect vnto y^e 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 sinnes, wherby God imputeth righteousnes vnto vs: and the sanctification of the spirite, by the which he frameth vs a new vnto good works. I take the particle aduersatiue to bee put for a causall, whiche hapneth often: as though it were said, because we are vnder grace, therefore we are not vnder the law. Now the sence shalbe plaine. For y^e Apostles minde is to cōfort vs, that we faint not in the study of wel doing, for that we feele as yet in our selues many imperfections. For howsoeuer we be vexed with the sting of sinne, yet it cannot sub­due vs, because we get the vpper hande through the spirite of God: Moreouer being vnder grace we are free from the seuere exaction of the law. Here furthermore the Apostle is to be vnder­stood to take it for a thing graunted, that all they who are desti­tute of the grace of God, being bound vnto the yoke of the law, are holden vnder condemnation. And so on the contrary a man may argue, that so long as mē are vnder the law, they are subiect to the power of sinne.

[Page 77]15 What then? Because the wisedome of the flesh alway cryeth out against y^e mysteries of God, he necessarily addeth this Preoccupation. For seeing the law is the rule of righteousnes, and was giuen to gouerne men: we thinke, that it beyng bro­ken, straightwayes all discipline falleth to the ground, y^e barres are broken, and finally, there remayneth no choyse or difference of good and euill. But herein we are deceiued, that by the abro­gation of the law, we think that righteousnes is abolished, which God commendeth vnto vs in the law:We are not deli­uered from the obedience of the commandemēts but from the curse of the law. For this is not to bee drawen vnto the preceptes teaching a right forme of life, whi­che Christ confirmeth and establisheth, rather then abroga­teth. And this verily is the proper solution, that nothing els is taken away but the curse of the lawe, whereunto all menne that are out of grace be subiect. But Paule albeeit hee do­eth not expressely shewe that, yet indirectlye hee declareth it.

16 God forbidde. Knowe yee not. It is not a bare reiection, as some haue thought, as though he had rather de­test such a question, then refute it. For straight after followeth a confutation taken from the nature of contraries, almost to this sence, betweene the yoke of Christ and sinne, there is more cōtra­riety, then that any can together beare them both. If we sinn, we deliuer our selues into the seruitude of sinne: but on the cōtrary, the faithfull are redeemed from the tyranny of sinne, that they might serue Christ: therefore it is impossible they should abyde bound vnto sinne. But it shalbe profitable more neerely to dis­cusse the order of this argument as it is digested of Paule. To whom you obey. This relatiue hath the force of a Particle cau­sall, as it doth often come to passe. Like as if one sayd, there is no kynd of wickednes, a paricide wil not doe, who doubted not to commit the greatest mischiefe of al, & such a cruelty as in it selfe is almost abhorred of the very beastes. And the reason of Paule is taken partly from the effects, partly from the nature of Cor­relatiues. For first, if they obey, he gathereth they are seruants: because their obediēce testifieth that he hath power to command, who bringeth them so into his obsequie. This reason is taken from the effect of seruitude: out of the which aryseth that other, if yee be seruauntes: Then agayne is the power of dominating [Page] in him. Or of obedience. Hee speaketh improperly. For if he woulde haue made one part aunsweare another, he should haue saide, or of righteousnesse vnto life. But seeyng the in­uersion of the woordes did hinder nothing the sence of the mat­ter, hee choose rather, by the name of obedience, to expresse what righteousnesse is. Wherin yet there is the figure Metony­mia, because obedience is taken for the commaundementes of GOD which are to bee obeyed.Obedience put for the comman­dements are to be obeyed. And whereas hee hath put downe this woorde obedience, without anie addition, there­by he declareth it is God onelie, vnto whose authoritie con­sciences ought to be subiecte. And therefore obedience, yea though y^t name of God be not expressed, neuerthelesse is referred vnto God, for it cannot be manifold.

17 But thankes bee vnto God. This is the application of the similitude vnto the present cause: wherein although they were onelie to haue beene admonished, that they are not the ser­uants of sin, he addeth a thankesgiuing, first, that he might teach, how it is not of their owne merite, but of the singuler mercie of God: and also that by the thankesgiuing they might learne, how great a benefite of God it is, and so much the more might bee in­couraged to detest sinne. And he giueth thankes, not in respect of that time wherein they were the seruauntes of sinne, but, for that deliueraunce followed,Wherfore Paul giueth thankes. whiles they ceassed to bee that they were before. And this secrete comparison of the former estate with the present, hath an Emphasis. For the Apostle taketh vp the slaunderers of the grace of Christe, whiles hee sheweth y^e that ceasing, all mankinde is holden captiue vnder sinne: but so soone as that sheweth it selfe, the kingdome of sinne ceaseth.

Hereuppon we may gather, y^t we are not therefore freed from the seruitude of the law, that we should sinne: because the lawe doeth not loose his dominion or power, before the grace of God haue taken vs to it selfe, that it might restore righteousnes in vs: and therfore it is impossible we should be vnder sinne, when the grace of God raigneth in vs. For we shewed before, that vn­der this woorde is conteyned the spirite of regeneration, you haue obeyed from the hearte. Here also Paule compareth by the way of contrarietie, the secrete vertue of the spirite, [Page 78] with the externall letter, as though he saide, Christ inwardly frameth our heartes better, then if the lawe shoulde force them by threatning, and terrifiyng. And so is that obloquie done a­way, namely, if Christ deliuer vs from the subiection of the lawe, he bringeth libertie of sinne:To what end we are deliue­red frō sinne in Christ. Seeing he doth not de­liuer his, that they shoulde liue as they list, or that they should triumph without modestie, as loose horses through the fields: but leadeth them vnto the best kinde of life. Although Eras­mus following the old interpreter chooseth rather to translate it forme, I am constrained to leaue this word type, which word Paul vseth: except some peraduenture had rather turne it exam­ple. For he seemeth vnto me to note y^e expresse image of that righ­teousnes, which Christ graueth in our harts. And that answereth to the prescript or determinate rule of the law, wherunto all our actions ought to be formed, that they leane not to the right or left hand.

18 But beeing freed from sinne. The meaning is, it is absurde, that any after he is deliuered out of 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 &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 y^e 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 y^e 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 y^e 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 [Page 79] 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. 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 [Page] 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 y^e 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 cō sequent 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 [Page 80] 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 shalbe more simply to take it for stipendes or wages. For surely death is a very sufficient reward for y^e 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, y^e 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 [Page] 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.

ALthough hee had sufficiently (as in such breuity it could be) vnfolded the question of the abrogation of y^e 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.

[Page 81]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, y^t 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 cō ­mon & knowen to thē all, wherof they could not be ignorāt, who were brought vp frō their infancie in the doctrine of the law.

2 For the woman which is in subiection to the man. He bringeth a similitude, whereby hee proueth that we are so freed from the lawe, that it hath properly & by right no power ouer vs any more. And albeit he coulde haue proued it by other reasons: yet because the example of matrimonie serued very well to set out the matter, in steed of a confirmation he hath inserted a similitude taken from thence. Howbeit least it shoulde trouble any man, that the members compared one with another do not agree at all: we are to be admonished, that the minde of the Apostle [Page] was purposely by a little inuersion to auoide the spite of a more rigorous or seuere worde. Hee should haue sayde, that he might haue framed his similitude in order, the woman after the death of her husbande is loosed from the bonde of matrimonie: the lawe which is in steede of an husband to vs, is dead vnto vs. Therefore wee are free from the power thereof. But least he shoulde offend the Iewes with the asperitie of the word, if hee had said that the lawe was dead, hee vsed a digression, or deflection, saying, we are dead to the law. He seemeth vnto ma­ny to argue from the lesser to the greater: yet because I feare, least that bee more wrested, I rather allowe the former interpre­tation, which is more simple. The whole argument therefore is to be directed into this order. The woman is bound vnto her husband by the lawe, so long as hee liueth, so that shee cannot take another: but after the death of her husband shee is loosed from the bonde of that lawe, so that she may marry whom shee will.

Then followeth the application,

The lawe was as it were our husbande, vnder whose yooke we were holden, till it was dead vnto vs.

After the death of the lawe, Christe took vs, that is, ioyned vs being freed from the law, vnto himselfe. Therefore wee beeing ioyned vnto Christ risen from the dead, ought to cleaue vnto him only: and as the life of Christ after his resurrection is eter­nall, so after this there shall be no diuorcement.

Moreouer, the word law is not alway here put in one and the same sence:The word lawe diuersly taken. but somtimes it signifieth the mutual right of wed­locke, sometimes the authoritie of the husband, to whom the wife is subiect, sometimes the doctrine of Moses. And we are to re­member, that Paule doth here touch that part only, which is pro­per vnto the ministerie of Moses. For as concerning the tenne commandements wherein God hath deliuered what is right, & hath ordered our life, wee are not to dreame of any abrogati­on of the lawe: because the will of God ought to stand for euer. Therefore we are diligently to remember, that this deliuerance, is not from that righteousnes is taught in the law: but from the seuere exaction of the law, and that curse proceedeth thence. Thē [Page 82] the rule of life, which the law prescribeth is not abrogated: but that qualitie which is opposed to the liberty purchased by Christ, namely, whiles it requireth absolute perfection: because we perfourme it not, it holdeth vs bounde vnder y^e gilt of eternal death. But because his meaning was not, heere to decide what the right of matrimonie is: he was not greatly carefull to reckō vp the causes, which make a woman free from her husband. Vn­aptly therefore should sure doctrine in that respect be sought for here.

4 By the body of Christ. First of all, Christ hauing erec­ted the banner of his crosse, did triumph ouer sin: which could not be, vnlesse y^e hand writing were canceled, wherin we were boūd. That hand writing is the law, which, whiles it standeth in force, maketh vs debters vnto sin, & therefore is called the strength of sin. From the power therfore of this hand writing we are deli­uered in the body of Christ, whiles it is fastened to his crosse.How the law is the strength of sinne. But the Apostle goeth further, namely, saying, that the bond of the law was loosed. Not that we shold liue according to our minds, as a widow woman is left to her own mind whiles she is a wid­dow: but we are now bound to another husband: yea, from hande to hand (as they say) we are passed from the law vnto Christ. In the meane while he mitigateth the austeritie of the sentence, whē he saith, that Christ deliuered vs from the yoke of the law, that he might graft vs into his own body. For although Christe did vo­luntarily subiect himself vnto y^e law for a time, yet is it not meete the law should haue dominion ouer him. Furthermore, that liber­tie which is proper to him, he cōmunicateth also to his members. Therefore it is no maruel if he deliuer those from the yooke of the law, whom he coupleth vnto himself by a sacred connexion, that they might be one body with him. His, who was raised frō the dead, We haue alredy said, that Christ is put in the place of the law, least any libertie shold be imagined w^tout him, or least any should dare to make a diuorcement from the law,The life purcha­sed by Christ, is eternall. not being yet dead to himself. Now he vseth this circumlocutiō to note the eterniti of y^t life, which christ hath purchased by his resurrectiō: y^t Christians might know, this copulatiō is perpetual. Finally, hee speaketh more cleerely of y^e spirituall matrimonie of Christe w^t his church, to the Ephe. That we might bring forth fruit to god. Ephe. 6. [Page] Hee alway addeth the finall cause, least any vnder this pretence, that Christe hath deliuered vs from the seruitude of the lawe, shoulde cocker the flesh and the lustes thereof, For hee offered vs with himselfe in sacrifice to the father, and to this ende he re­generateth vs,What fruites we should bring foorth in Christ. that wee might fructifie to God in newenesse of life. And wee knowe what fruites our heauenly father re­quireth of vs: namely, holinesse and righteousnesse. Neither is it preiudiciall to our libertie, if we serue God. Yea, if wee wil in­ioy so excellent a benefite of Christ, afterward we are not, but to studie howe the glory of God may be aduanced, for whiche cause Christ hath taken vs: otherwise we abide stil not only y^e seruants of the lawe, but of sinne and death.

5 For when we were. By the contrarie hee sheweth yet more plainely, howe ill those, that are zealous of the law, deale, to deteine the faithfull yet vnder the power thereof. For so long as the litterall doctrine of the lawe ruleth and beareth swaye, the lasciuiousnesse of the fleshe is not brideled, but rather it increa­seth. Whereby it followeth that the kingdome of righteous­nesse is not established, till Christe haue freed vs from the lawe. And withall Paule admonisheth what workes doe become vs beeyng loosed from the lawe. So long therefore as a man is holden vnder the yoke of the lawe, by sinning continually, he can bring nothing vnto himselfe but death. If the seruice of the lawe begetteth sinne onely, then deliuerance which is contrary must tende vnto righteousnesse: if that lead vnto death, then this vnto life. But let vs consider the very wordes of Paul. Whiles he goeth about to describe that time, wherein wee were vnder the dominion of the lawe, hee saith we were in the fleshe. Whereby we vnderstand, that all they which are vnder the law, [Page 83] reape nothing els thereby, then that without fruite and efficacie their eares are beaten with the externall breath thereof: seeing they are inwardly destitute of the spirite of God. Therefore they must needes abide altogether corrupt, & peruerse, vntill a better remedie come to heale their disease. And note the vsuall phrase of the Scripture, to bee in the flesh, for,What it is to be in the flesh. to be indued onely with the gifts of nature, without that speciall grace, wherew^t God vouch­safeth his elect. Furthermore, if this whole state of life be corrupt it is apparant that naturally there is no part of our soule sound: neither is there any other power of free wil, but that it may send foorth euyll affections as dartes into euery part. Affections of sinnes which are by the lawe. That is, the lawe did stir vp euill affections in vs, which did declare their efficacie in all our mem­bers. For there is no parte, which did not serue the euill affections. This is the worke of the lawe: namely, to in­flame our heartes the more, that they shoulde burst foorth into such lustes, if that inwarde master of the spirite bee not present. But obserue here, that the lawe is matched with the corrupt na­ture of man: whose peruersitie and lust, the more it is restrained by the barres of the lawe, the more furiously it bursteth foorth. He addeth againe, so long as the affections of the fleshe were ruled vnder the law, they brought foorth fruite vnto death, that they might shew, how the lawe by it selfe killeth, whereby it follo­weth that they are foolish, who so greatly couet after that ser­uice, bringeth death.

6 But now wee are freed from the lawe. Hee pursueth his argument from contraries, if the bande of the lawe did so little preuaile to bridle the fleshe, that it was rather an incre­ment of sinne: then of necessitie must we be loosed, that we may cease to sinne. If then wee bee freed from the bondage of the lawe, that we might serue God: they doe wickedly, whiche take from hence libertie of sinning. And they speake wickedly, which say by this meanes the raines are loosed to concupiscence. Note therefore, wee are then loosed from the lawe, when God doth in­due vs, being freed from the seuere exaction, and curse thereof, with his spirite, that wee might walke in his wayes. Beeing dead to it. This parte conteyneth a reason, or rather sheweth the maner whereby we are deliuered: namely, whiles the law is [Page] so farre foorth abrogated from vs, that we be not oppressed with the burden thereof: or least that the seuere rigour thereof ouer­whelme vs in the Curse. In the newnesse of the spirite. Hee opposeth the spirite against the letter, because, before that our will by the holy Ghoste, be formed vnto the will of God, we haue nothing in the lawe but the outward letter:Why newnesse is ascribed vnto the spirite. which in deede bri­deleth our externall actions, but it restraineth not the furie of our concupiscence at all. Hee attributeth newenesse vnto the spirite, because it succeedeth in the steede of the olde man: as the Letter is called old, which perisheth by the regeneration of the spirite.

7 What shall wee say then? Because it was saide, wee must be deliuered from the lawe, that we might serue God in the newnesse of spirit, this fault did seeme to be in the law, as though it did driue vs vnto sinne. But, seeing that is very absurd, the A­postle did very well to take in hand to refute it. When hee de­maundeth therfore, whether the law be sin, his meaning is, whe­ther it beget sin so, that the fault thereof ought to bee imputed to the law.Sinne remai­neth in vs & not in the lawe. But I knew not sin. Then doth sinne abide in vs, and not in the law: because y^e cause of sin is y^e wicked cōcupiscence of our flesh, & we come into y^e knowledge therof by y^e knowledge of y^e righteousnes of God, which is declared vnto vs in the law. But you are not to vnderstād it, as though there were no difference at al betweene righte & wrong without the law. But y^e either we are too blinde in seeing our corruption, or els whiles wee flatter our selues, wee are altogether secure: as also it followeth. For I had not knowen concupiscence. This is therefore a declaration of the former sentence: wherein he sheweth that that ignoraunce of sinne whereof hee spake, did stande in this, that men marked not their concupiscence.

[Page 84]And purposely he persisteth in one kynde, wherein chiefly Hy­pocrisie raygneth, whereunto retchlesse pampering, and securi­tie is alway annexed. For men are neuer so depriued of iudge­ment, but externall woorkes keepe with them their difference. Yea they are forced also to condemne wicked counsels, and such like deuises: which they cannot doe, but they must needes giue vnto a right will, that prayse is due vnto it. But the faulte of concupiscence is more hidden, and more deepely layde vppe: whereby it commeth to passe that it neuer commeth into questi­on, so long as men iudge according to their sence. For he doth not boast himselfe to haue beene voyde of it, but hee did so flat­ter himselfe, that hee made no account of that sinne lurking in his heart. For seeyng he was deceiued for a tyme, when hee thought, that righteousnesse coulde not be hindered by concu­piscence: then at length he perceyued he was a sinner, when he saw concupiscence (of the which no man is voyde) to be for­bidden by the Lawe. (Augustine sayeth that Paule vnder this worde conteyneth the whole lawe: whiche, so that we vnder­stande it well, is true. For when Moses sheweth of what things we are to take heede, least wee offend or hurt our neighbour, he addeth thou shalt not lust, which is to bee referred vnto all those preceptes went before. There is doubt but in the former commaundementes he had condemned whatsoeuer wicked affec­tions our hearts conceiue:Concupiscence without consent is sinne. but there is great difference between a set will, and affections, whereby we are tickled. Therefore by this last precept, God requireth such integrity of vs, y^t no corrupt lust should moue vs vnto euil, howsoeuer it be that we cōsent not vnto it. And for this cause it was, I saide, Paule did mount high­er then the common capacity of man is able to reache. For po­litike lawes cry that they punishe the counselles and not the e­uentes: and the Philosophers more subtilly place both vices and vertues in the mynde: but God by this precept pearceth vnto the concupiscence, which is more secrete then the will. And therefore men did not count it for sinne. Neyther was it onelye pardoned of the Philosophers, but at this day the Pa­pistes contend mightely, that it is not sinne in the regenerate. But Paule saith he found out his guiltinesse, by this lurking dis­ease. whereupon it followeth y^t they are not excusable, who so are [Page] sicke of it, but so farre foorth as GOD doeth pardon the faulte.A twofolde concupiscence. In the meane while wee are to holde that distinction be­tweene euill lustes which come vnto consent, and concupiscence which only so tickleth and mooueth the heartes that it stayeth in the middle way.

8 But sin tooke an occasion. So then whatsoeuer is euil it ariseth of sinne, & the corruption of the flesh: the occasion only is in the law. And although he may be supposed to speake of that prouocation only, whereby through the law our lust is so stirred vp, that it bursteth forth into greater madnes: yet I refer it chief­ly vnto knowledge, as though it were saide, it discouered in me all concupiscence: which, whiles it lay hidden, seemed in a man­ner to be none. And yet I denie not, but y^e flesh is more vehemēt­ly prouoked vnto cōcupiscēce by the law: & so this way it cōmeth into light: which thing might also happen vnto Paule. But that which I sayd of manifestation agreeth rather vnto the text. For straightwaies he addeth.

For without the law. Here he doth plainely expresse the mea­ning of the former words. For it is as much as if he said, y^t know­ledge of sinne without the law, is buried. And it is y^e generall sen­tence, wherunto he doth by and by apply his example. Wherfore I maruell what the interpreters meant to translate it in the pre­terimperfectence, as though Paule spake of himselfe: seeing it is apparant that his mind was to begin at an vniuersal propositi­on, and afterward to open the matter by his example.

9 And I liued sometime wthout lawe. His meaning is to in­sinuate, y^t there was a time wherin, to him, or with him sinne was [Page 85] dead. For it is not to be vnderstood that he was at any time law­lesse: but this word I liued is very significant: because the absēce of the lawe made that he liued, that is, being puffed vp with the cōfidence of his owne righteousnes, he chalenged life vnto him­selfe when neuerthelesse he was dead. That the sentence may be more cleare, resolue it thus, when somtime I was without law, I liued. And I said, that this word was significant, because in fai­ning himselfe righteous, hee claymed vnto himselfe life also: This then is the meaning, when I sinned without knowledge of the lawe, sinne was so drowned, that I did not obserue it, and that it seemed almost to be dead. On the other side, I, because I did not see that I was a sinner, did please my selfe in my selfe, thinking that I had life at home with my selfe. For the death of sinne, is the life of man: againe the life of sinne is the death of man. But the question is, what time y^t was,2. Cor. 3.14. how paul being brought vp of a childe in the do­ctrine of the law is saide to haue liued sometime without law. wherein by the igno­rance of the lawe, or (as hee sayth) by the absence of the lawe, hee did confidently claime life vnto him selfe. For sure it is hee was brought vp of a childe in the doctrine of the lawe: But that was a litterall Diuinitie, which doth not humble his Disci­ples. For as he saith in another place, the vaile was interposed, that the Iewes coulde not see the light of life in the lawe: So he also, so long as he beyng voyd of the spirite of Christe, had his eyes couered, did please himself in y^e externall shew of righte­ousnesse. Hee therefore counteth the lawe absent, which though it were present before his eyes, yet did not smite him with a per­fecte sence of the iudgement of the Lorde. Thus are the eyes of hypocrites couered with a vayle, that they see not howe much this precept requireth, wherein wee are forbidden of con­cupiscence. But when the commaundement came. So nowe on the contrary hee counteth the lawe then to come, when it began truely to be vnderstoode. The lawe therefore did (as a man woulde say) rayse sinne from the dead, because it discouered vnto Paule, with howe muche corruption the inwarde partes of his heart abounded, and also did flea him. And let vs alway re­member, that he speaketh of a secure confidence, wherein hypo­crites rest, whiles they flatter themselues, because they wincke at their sinnes.

[Page] 10 Was found vnto me &c. Two thinges are said here, 1. namely that the commaundement sheweth vnto vs the way of life in the righteousnesse of God: & therfore was giuen, that we obseruing the law of the Lord,The law in it selfe is the way of life. But that none are saued by the law, the cause is, for that none doth keepe it. might obteyne eternall life, if the prauity of vs all did not hinder it. 2. But because there is none of vs that keepeth the law, but rather we are altogether carried headlong into that kinde of life, from the which it doth call vs, it can bring nothing els but death. Thus we are to distinguish be­tweene the nature of the lawe, and our corruption. Whereby it followeth that wheras the law doth wound vs vnto death that is accidentical: as if an incurable disease should be stirred vp y^e more by an wholesome medicine. Indeed I confesse it is an insepara­rable accident, and therefore the lawe in another place in respect of the Gospell, is called the minister of death: but yet this abi­deth firme,1. Cor. 3.7. that it is not hurtfull vnto vs of his own nature, but because our corruption doth prouoke and cause his curse.

11 hath lead mee out of the way. Verily true it is, although the will of God bee hidden from vs, and no doc­trine doth shine vnto vs, the whole life of men is wandering and full of errours: yea vntill the lawe doeth shewe vnto vs the way of a right life, wee can doe nothing but wander. Yet be­cause then wee beginne to feele our errour, when the Lorde doeth reproue vs a loude, Worthily saith Paule, that when sin is discouered, then wee are ledde foorth of the way. So then the woorde Ex apatan: that is, to leade out of the way is not to bee vnderstood of the thing it selfe, but of knowledge: name­ly,How we are said by occasion of the law to be led forth of the way. for that by the lawe it is apparnt howe much wee haue decli­ned from the right course: therefore of necessitie it was to bee translated, hath ledde out of the way, because hereby sinners, (who went on securely before) began to haue a loathing and dis­liking of them selues, whiles after the filthinesse of sinne was reueiled by the lawe, they vnderstoode howe they made hast vn­to death. Finally hee inferreth agayne the name of occasion, that wee might knowe howe the lawe by it selfe is not deadly, but that commeth otherwise, and is (as a man woulde say) for­raine or such as commeth by some other meanes.

12 Wherefore the lawe is holy. Some thinke there is a repetition doubling in woordes, lawe and commandement: [Page 86] to whom I doe so consent, that I iudge there is included a great Emphasis or force. To say, the lawe it selfe, and what so euer is commaunded in the lawe, that is all holy, and therefore is greatly to be reuerenced: it is iuste, and therefore not to be char­ged with any vnrighteousnes: it is good, and therefore pure and cleane from all corruption. So hee cleareth the lawe of all accusations, least any shoulde ascribe that to the lawe, whiche were not good, iust, and holy.

13 Was that then which is good. Hitherto hee hath so cleared the lawe from all calumniations: that yet notwith­standing it remained doubtfull, whither it were the cause of death or no. Yea here are mens mindes wonderfully plonged, how it may be, that we shold reape nothing but death, of so singu­lar a benefit of god. Now therfore he answereth that obiection, denying that death is of the lawe, although through occasion thereof, it is brought vpon vs by sinne. And albeit this answere seemeth to be contrary vnto that which hee sayde before, name­ly, that the commaundement which was ordeined vnto life, was founde death vnto him: yet in deede there is no contrarietie. For before, he meant, that by our wickednesse it commeth to passe, that wee abuse the lawe to our destruction, otherwise then the nature of it doeth beare:The law is not the materiall cause of deah. 2. Cor. 3.7. and heere he denieth it to bee the mat­ter of death, that death shoulde bee imputed to it. In the seconde to the Corinthians hee speaketh more freely of the lawe, where hee calleth it the administration of death. Howe be it that hee doeth, as it is wont to bee, in the heate of disputation: not respec­ting the nature of the lawe, but the opinion of the aduersaries.

Yea sinne, vnder the correction of others, I thinke it is to bee reade as I haue put it downe: and therefore I suppose this to be the sence, sinne in a maner is iustified, before it be detected by the law: but when by occasion of the law it is reueiled, then truely it taketh the name of sinne: and so much the more mischieuous [Page] and (that I may saye so) sinnefull it appeareth then, because it conuerteth the goodnesse of the law being peruerted to our de­struction. For that must needes bee a very poysonable thing, which causeth that, which otherwise by his owne nature is hole­some, to be hurtfull. The meaning is, that it was meete the outragiousnesse of sinne shoulde be discouered by the lawe: for except, sinne did (as they say) burst forth by an outragious, and enormious excesse, it shoulde not bee acknowledged for sinne.

This excesse doeth powre out it selfe more violently, whiles it conuerteth life into death. Therefore, then is all excuse taken away.

14 For we knowe. Nowe hee beginneth more neerely to campare the lawe with the nature of man, that it might more clearely appeare, whence the fault of death proceedeth. Second­ly hee propoundeth an example of a regenerate man: in whom the reliques of the fleshe doe so dissent from the law of the Lord, that yet the spirite doeth willingly obey the same lawe. But first of all (as wee saide) hee setteth downe a bare comparison of mans nature and the lawe. Seeing there is no greater va­riance in the worlde, then of the spirite and the fleshe: the lawe is spirituall, man is carnall. What concorde then hath the nature of man with the lawe? namely suche as the light hath with darkenesse.How the lawe is called spiritu­all. Furthermore, whereas he calleth the lawe spirituall, thereby hee doeth not onely signifie that it requireth the inwarde affections of the heart (as many expounde it): but according to the nature of an antithesis, it hath a signification contrary to the worde carnall. The former interpreters wee spake of expounde it thus, the lawe is spirituall, that is, it doth [Page 87] not onely binde our handes and feete, in respect of externall actions: but also is imposed vpon the affections of the heart, and requireth the sincere feare of God. But heere is expressed an antithesis or contrarietie betweene the fleshe and the spirite.

Finally, by the text it may sufficiently appeare, and partly it hath been alreadie declared, that vnder the name of fleshe, is com­prehended what so euer men bring with them out of their mo­thers wombe. And men being taken for such as they are borne, and for such as they be so long as they reteyne their owne witte, are called fleshe: for as they are corrupt, so they neither sauoure nor breathe any thing, but that is grosse and earthly.Spirite put for the renewing of our corrupt nature. On the contrary the spirite is called the renewing of our corrupt na­ture, whiles God reformeth vs to his image. And hence com­meth that kind of speech, because that newnes which is wrought in vs is the gift of the spirite. Wherefore the integritie of the doctrine of the lawe, is set against the corruption of mans na­ture. The meaning therefore is, the lawe requireth a certaine celestiall, and angelicall righteousnes, wherein there shoulde ap­peare no blot, to whose cleannesse nothing ought to be 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.

[Page] 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 y^e wicked are tormented w^t 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, [Page 88] 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 [Page] deepe philosophie, because since the tyme that Adam was spoyled of the image of God, it sawe nothing to remaine in the heart of man, besides peruersitie or frowardnesse. So Sophisters when they go about to define free wil, or to estimate of what va­lue the strength of nature is, sease vpon this place: howebeit Paule (as I saide) doeth not heere propounde the bare nature of man: but vnder his owne person, Paule describeth, what, and howe great the infirmitie of the faithfull is. Augustine was some time in this common errour: yet when hee had more nere­ly sifted the place, hee did not onelie retract that, which hee had taught amisse, but in his first booke vnto Boniface, by manie strong arguments hee prooueth, that it can not otherwayes bee vnderstoode, but of the regenerate. And wee will doe our in­deuoure that the readers may clearely see it is so. I knowe not. His meaning is, that he did not acknowledge those woorkes, whiche hee did committe through the infirmitie of the fleshe, for his: because hee did detest them. Therefore it is not amisse that Erasmus hath vsed the worde approue: but because that might bee ambiguous, I chose rather to reteine the worde, knowe, or vnderstande. Whereby wee gather that the doctrine of the lawe is so agreeable, vnto right iudgement, that the faithfull re­fuse the transgression thereof, as a brutishe thing. And bee­cause Paul seemeth to confesse, that hee taught otherwise then the lawe commaunded, many interpreters haue been deceyued, which haue thought that hee tooke vpon him the person of ano­ther: hence came that common errour, that some haue supposed the nature of an vnregenerate man to haue been described in this whole chapter. But Paule vnder the transgression of the law includeth all the offences of the godly,What is ment by transgressiō, who, neither shake off the feare of God, nor studie of well doing. Therefore denieth hee him selfe to doe that which the lawe commaundeth, because hee doeth it not absolutely, but in a maner fainteth in his indeuoure.

For what I woulde doe. You maye not vnderstand this to haue bin alway in him, as though he coulde neuer do any good: but onely he complayneth that he could not doe that he coueted: namely that he coulde not prosecute that was good, with such a­lacritie as was meete, because hee was holden in a maner bond: againe, that he fainted in that wherein he would not, because hee [Page 89] was feeble through the infirmitie of the fleshe. The godly minde therefore doeth not that good it woulde,Howe the godly do not that they woulde. because it standeth not with courage as were meete: and it doth the euill it would not, because it desireth to stande, and falleth, or at the least shaketh.

Howebeit this will and nill, must bee referred vnto the spirite, which ought to haue the principalitie in the faithfull. Yea the fleshe hath his will: but Paule calleth that, will, whiche hee co­ueted with the speciall affection of his heart: and hee calleth that contrary to his will, which did gaynestande the same.

Here verily we may gather that we said, namely that Paul here intreateth of the faithful, in whom that grace of the spirite flori­sheth, which doth illustrate the consent of a sounde mind with the righteousnes of the law: because the flesh can not hate sinne.

15 And if I doe that I woulde not I consent to the lawe. That is to say, whiles my heart doeth recreate it selfe in the law, and is delighted with the righteousnes thereof (whiche thynge vndoubtedly commeth to passe, when it hath the transgressing thereof) therein it feeleth and acknowledgeth the goodnesse of the lawe: so that wee are sufficiently conuicted, yea euen by experience: that no euill is to be imputed to the lawe: Yea it woulde bee holesome vnto men, if it happened vppon right and pure heartes. And here wee are not to take consent for such as wee heare to bee in the wicked, whose wordes are,What kinde of consent to the lawe of God there is in the godly & godles. I see better thinges, and I allowe of them, I followe after woorse. Item, I will followe those thinges which are hurtfull: and flee those thinges, I thinke may profit. For they doe it by com­pulsion, because they subscribe to the righteousnesse of God, from the which otherwise their will [...]l together aduersant: but the godly consenteth in deede, & with a most cheerefull desire of heart: for that hee coueteth nothing more then to mount vp into heauen.

17 Nowe it is no more I that worketh it. This is not the speeche of one excusing him selfe, as though he were without faulte: as many triflers thinke they haue a good defence, where­by they may couer their sinnes, whiles they cast them vpon the flesh: but it is a declaration, howe far he dissenteth from his flesh, in his spirituall affection. For the faithfull are caried with such feruencie of spirit to obey God, that they denie their fleshe.

[Page]Furthermore this place proueth, that Paul disputeth not here of any other, then of the godly whiche bee already regenerate. For so long as man abideth like himselfe, whatsoeuer hee bee, hee is worthily counted corrupt. But Paule heere denieth him­selfe to bee altogether possessed of sinne, yea hee exempteth him selfe frome the bondage thereof: as if hee said, that sinne remay­ned onely in some parte of his soule, seeing hee doeth earnestly from his heart labour, and striue vnto the righteousnes of God, and in deede declareth himselfe to beare the lawe of God grauen within him.

18 For I knowe. Hee sayth that ther dwelleth no good thing in him, in respecte of nature. Therefore it is as muche as if it were sayde, in mee, so farre forth as of my selfe. For euen by the first woordes he condemneth him selfe wholly of corruption, when hee confesseth there dwelleth no good thing in him: then in the seconde place hee addeth a correction, least he shoulde bee contumelious agaynst the grace of God, whiche did also dwell in him: but was no part of the fleshe. And here againe hee confirmeth that he speaketh not of euery man, but onely of the faythfull man, who through the reliques of the fleshe, and grace of the spirite is diuided in him selfe.

For to what purpose were this correction, excepte some parte were free from faulte? and therefore not carnall. Vnder the name of fleshe hee alwayes comprehendeth all the gyftes of mans nature, and also what so euer is in man, besides the sanctification of the spirite. As vnder the name spirite, which hee is wont to oppose agaynst the fleshe, he signifieth that part of the soule, w^t being purged from corruption, the spirite of God hath so fashioned it, that the image of God, doeth appeare in it.

[Page 90]Both these names therefore, as wel of the flesh as the spirit agree vnto the soule:The word fleshe agreeth vnto the soule. but the one vnto that part of the soule which is re­generate, the other vnto that which reteyneth stil his naturall af­fection, To will is present with mee. His meaning is not, that he had nothing but an vneffectuall desire: but he denyeth that the efficacie of the woorke aunsweared his will: because the flesh hindered him, y^t he could not exactly doe y^t he did. And so also vnderstand y^t which followeth, namely, to do y^e euil he would not: because the flesh of the godly doth not onely let them, that they cannot runne speedily: but also putteth many impedimentes in their way whereat they stumble. They doe it not therefore,We are said, not to doe that whi­che we doe not as we should. be­cause they performe it not with suche alacritye as were meete. Wherefore this will he speaketh of, is the readinesse of faith, whyles the holy spirite doth so frame the godly, that they are redie, and studie to giue theyr members to obey the Lorde. And because 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. 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 [...]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.

[Page 91]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.

[Page]For Paul teacheth that suche are without minde, because their minde or soule degenerateth from reason.

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 [Page 92] 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.

[Page] 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.

[Page 93] NOwe then there is no. Hauing set downe that conflict which the godly haue with their flesh, hee re­turneth vnto a very necessary cō ­solation 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 [Page] 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 deteineth a man in the letter of the law, maketh him subiect vnto death. On the contrary he calleth the law of sin & death,What is meant by the law of sin the dominion of the flesh, and tyrannie of death which proceedeth thence. The law of God is as it were placed in the midst: which law teacheth righ­teousnes, but giueth it not: yea rather it bindeth vs in stronger bonds vnto the seruitude of sin & death. Therefore the meaning is, where as the law of God condemneth men, that commeth to passe, because so long as they abide vnder the bonde of the lawe, they are pressed with the bondage of sin: and so are gilty of death. But the spirit of Christ, whiles by correcting the inordinat lusts of the flesh,Obiection. he abolisheth the law of sin in vs, doth also deliuer vs from the giltines of death. If any should obiect, that then the for­giuenesse wherby our offences are buried,Answeare. doth depend vpon re­generation: the answere is easie: namely, that the cause is not here set downe of Paule, but the maner only is deliuered, wher­by we are loosed from giltinesse. And Paule denieth vs to ob­teine that by the doctrine of the lawe, but whiles we are renew­ed by the spirite of God, wee are also iustified by free forgiuenes, that the curse of sinne might no more lie vpon vs. This sentence therfore is as much, as if Paul had said, the grace of regenerati­on is neuer separated trom the imputation of righteousnesse. I dare not take y^e law of sin & death with some, for the loue of god, because it seemeth to bee a hard speech. For although by increa­sing sinne, it beget death, yet Paule did purposely aboue, with­drawe from this despite or roughnesse of speeche. Although nothing the more I consent to their opinion, who vnderstand the law of sin, for the concupiscence of the flesh, as though Paul said, he had cōquered it. For shortly after it shal (as I hope) sufficiētly appeare that he speaketh of free forgiuenesse, which doth bring vnto vs a perfect peace with God. I had rather keepe the name of law, then with Erasmus to translate it right or power: because Paule did not without cause allude vnto the lawe of God.

3 For that which was impossible to the law. Nowe follo­weth the polishing and setting foorth of the confirmation, name­ly, [Page 94] that the Lorde hath by his free mercy iustified vs in Christe: which thing was impossible for the law. But because this is a ve­ry notable sentence, let vs examine euery part thereof. That hee intreateth here of free iustification, or of remission wherby god reconcileth vs to himselfe,The doctrine of remission & free mercy is restrai­ned vnto those who ioyne repentance vnto faith. it may be gathered by that last clause where hee addeth, who walke according to the spirite, and not according to the fleshe. For if Paule went about to teach, how by the spirite of regeneration we are instructed or furnished to conquere sinne, to what end were this addition? But it was very expedient, that after he had promised free remission vnto the faithful, then this doctrine should be restrayned vnto those, who ioyne repentance vnto faith, and abuse not the mercy of God, vnto the licenciousnes of the flesh. Secondarily, heere is to be noted the rendring of the cause. For the Apostle sheweth how the grace of Christ doth absolue vs from giltines.

Now concerning the wordes impossible to the lawe, out of questiō is takē for a defect or impotencie: as though it were said, there was a remedie founde of God, whereby the impossibilitie of the lawe was taken away. As for the particle en O, which Erasmus hath turned, that part wherein, because I thinke it to be causall, I choose rather to translate it, because. And albeit perhaps you shall not finde such a phrase of speech with good au­thours of the Greeke tongue: yet because the Apostles do euery where vse Hebrewe phrases, this interpretation ought not to seeme hard. Certainly the sound Readers will graunt, that the cause of defect was expressed here, as we shal declare again a lit­tle after. Now whiles Erasmus putteth down of himself y^e prin­cipall verbe, in my iudgement the text doth runne verye well o-otherwise. The Coniunction Kai and, hath deceiued Erasmus, that he should insert or thrust in the verbe Praestitit: that is, hee hath perfourmed. But I think it was put for amplification sake, except any perhaps like the coniecture of the Greeke gloser bet­ter, who ioyneth this member, and of sinne, to that goeth before: namely, God sent his sonne in the similitude of sinfull flesh, & for sinne. Howebeit, I haue followed that, which I haue thought to bee the naturall sense of Paule. Nowe I come vnto the thing it selfe. Paule affirmeth plainely, that our sinnes were therefore done away by the death of Christ, because it was [Page] impossible for the lawe to make vs righteous. Whereupon it followeth, there is more commaunded in the lawe, then we are able to perfourme: because if wee were able to perfourme the lawe, it were in vaine to seeke for remedie els where. Wherefore it is absurde that mans strength shoulde bee measu­red by the precepts of the lawe: as though God in requiring that is iuste, had regarded what, and howe greate our strengthe were. Because it was weake. least any shoulde thinke the law were charged vnreuerently with weakenesse, or should restraine this vnto ceremonies,Why the lawe cannot iustifie. Paule hath precisely expressed, that that defect is not through the fault of the lawe, but through the cor­ruptiō of our flesh. For we must cōfesse if any did absolutely sa­tisfie the lawe of God, he were righteous before God. So then hee denieth not the law to be able to iustifie vs, in respect of doc­trine, as which conteineth the perfect rule of righteousnesse: but because our fleshe doeth not compasse that righteousnesse, the whole strength of the lawe falleth or vanisheth away. So their errour, or rather dotage is refuted, who thinke the power of iustifiyng is taken away onely from ceremonies: when Paul plainely putting the fault in vs, declareth that hee doth finde no faulte in the doctrine.

Furthermore vnderstand the infirmitie or weakenesse of the lawe, as the Apostle is wont to vse the woorde astheneias, not onely for a little weakenesse, but for impotencie: that hee might signifie howe the law hath no force at all to iustifie. Thou seest then we are vtterly excluded from the righteousnes of workes, and therefore must flee vnto the righteousnesse of Christ, because there can be none in our selues. Which thing is chiefly necessa­rie to be knowen: for we shall neuer be cloathed with the righte­ousnes of Christ, except first we know assuredly, that we haue no righteousnes of our owne. The name flesh is put alway in the same signification: namely, for our selues. Therefore the corrup­tion of our nature maketh the lawe of God vnprofitable to vs: because whiles it sheweth the way of life, it doth not reduce vs backe,Howe God hath restored vs to righteousnes by his sonne. who are running headlong vnto death. God by sending his sonne. Nowe he sheweth the maner how the celestiall fa­ther hath restored vs to righteousnesse by his sonne: namely, be­cause he hath condemned sinne in the flesh of Christ: that is, the [Page 95] handwriting, being as it were cancelled, he hath done away the giltines, which did hold vs bound before the Lord. For the con­demnation of sin hath brought vs into righteousnes, because the giltines being put away, we are absolued, that God might re­pute vs iust. But first he saith, that Christ was sent, that he might admonish vs how righteousnes is not resident in vs, seeing it is to be sought for in another: and in vaine doe men trust to theyr merites, who are not otherwise iustified then by prayer or in­treatie: or els because the borrowe righteousnes of that satisfac­tion, which Christ fulfilled in his flesh: and he saith, y^t Christ came in the similitude of sinfull flesh: because albeit the flesh of Christ was stained with no blots, yet to the sighte it seemed sinneful, so far foorth as he susteined that punishment was due to our sinnes. And certainly vpon the same flesh, as subiect vnto him, death did shew all the partes of his power, And because it behooued our high priest by his own experience to learn what it is to succour the weak: Christ would vndertake our infirmities, that he might be the redier vnto mutual passion: in whiche part also there ap­peared a certain image of sinfull nature. Yea of sin: I haue said a while agoe, that this was expounded by some, of the cause or end why God did send his sonne: namely, that he might make satisfaction for sin. Chrysostome & diuers after him, vnderstande it somwhat more hardly: namely, that sin was condemned of sin, because it slewe Christ vniustly & vnworthily. Indeed I confesse, because he being iust and innocent, vndertooke punishment for sinners, by this meanes was the price of redemption paid:Sinne taken for the sacrifice of sinne. yet I cannot be brought to thinke the word sinne to be put heere in any other sense, then for a sacrifice of satisfaction, whiche of the Hebrews is called Asham, as the Grecians cal Catharma, a Sa­crifice whereunto malediction or curse is annexed. So the same Paul saith, Christ who knew not sin became sin for vs, that wee might be made the righteousnes of God in him. And the prepo­sition Peri, of or for, is taken here causally, as though Paul had said, vpon that sacrifice, or els, for the burden of sin whiche was laid vpon Christ, sin was cast downe from his power, that now it might not haue vs in subiection. For he saith, that sin was condē ­ned metaphorically, as they who are cast in a matter & loose their processe: because God dealeth no more against those giltie per­sons, [Page] who are cleered by the sacrifice of Christe. If wee say, the kingdome of sinne wherewithall wee were oppressed, was ab­rogated, it is all one. Therefore Christ tooke vnto him that was ours: that hee might power vpon vs that was his. For hauing taken vpon him our curse, hee hath indued vs with his blessing. Here Paul addeth, in the flesh. that our confidence might bee more sure, whiles we see sinne was conquered & abolished euen in our owne nature, for so it cōmeth to passe, that our nature is truely made partaker of that victorie: which thing hee also de­clareth straightwayes.

4 That the righteousnes of the lawe might bee fulfil­led. They who gather out of this place, that those are re­nued by the spirite of Chrste, doe fulfill the lawe, they bring in a fayned matter, altogether wide from the meaning of Paule: for the faithfull so long as they wander in this worlde, neuer come vnto that perfection, that the righteousnesse of the lawe shoulde bee full and perfect in them. Therefore this must needes be re­ferred vnto grace, because whiles the obediēce of Christ is impu­ted to vs, the lawe is satisfied that wee might bee accounted for iuste. For the perfection which the lawe required, was therefore exhibited in the fleshe, that the rigour thereof should no more be of force to condemne vs: But because Christe doth communicate his righteousnes to none, but whom he hath coupled to himselfe by the bond of his spirite. Regeneration is added againe, leaste Christe shoulde bee thought to bee the minister of sinne:Righteousnes by faith in Christe, is cou­pled with sanc­tification. as ma­ny are ready to drawe that vnto the lasciuiousnesse of the flesh, whatsoeuer is saide of the fatherly mercy of God: and some do wickedly slaunder this doctrine, as though it extinguished the studie of a right life.

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Seeing the wisedome or cogitation of the flesh, is enmi­tie against God. For it is not subiect to the law of God: ney­ther can it be.

5 For they who are after the fleshe. Hee bringeth in this difference of the fleshe and the spirite, not onely, by an ar­gument taken from the contrarie, to prooue that he sayde be­fore, namely, that the grace of Christ doth not appertaine vnto any, but those, who beyng renewed by the spirite, doe giue them selues vnto innocencie: but also that with due consolation hee might cheere vp the faithful, least whiles they are priuie in them selues vnto many infirmities, they should dispaire. For seeing none are deliuered from the curse, but they who lead a spiritual life, it might seeme that hope of saluation were cut off from all menne. For what man shalbe found in the worlde furnished with an Angelicall puritie, so that he hath nothing to doe with the flesh? It was necessarie to adde this definition, what it is to be in the fleshe, and to walke according to the fleshe. At the first Paule doth not distinguishe so precisely: but yet (as wee shall see in the processe) his purpose is to put the faithfull in good hope, albeit they are yet tyed to their flesh: so be that, they loose not the reynes to the lustes thereof, but suffer them selues to bee ruled by the holie spirite. When he saith, that the carnall doe care for, or meditate the thinges of the fleshe: hee testifieth, that he counteth not those for carnall,Who are car­nall. who aspire vnto heauen­lye righteousnesse, but who are altogether addicted to the world.

Therefore I haue put downe the word cogitate which compre­hendeth more, in steed of to be wise, or vnderstand, that the rea­der might know, that they are excluded from the sonnes of God, who beeyng giuen to the inticementes of the fleshe, applye their mindes, and studies to wicked lustes. Nowe in the seconde member, he exhorteth the faithfull to hope well, if they feele themselues to bee lifted vppe by the spirite vnto the meditati­on of righteousnesse. For wheresoeuer the spirite raigneth, it is a signe of the grace of GOD bringinge saluation: [Page] seeing that the grace of God hath no place there, where the spi­rite beyng extinguished, the kingdome of the flesh flourisheth. But here I doe briefly make mention of that, whereof I admo­nished before, namely, in the fleshe, or after the fleshe, is as muche, as to bee voyde of the gift of regeneration. And suche are all they who abide (as the common speech is) meere natural men.

6 The wisedome or cogitation verilie of the flesh. Eras­mus hath put affection: the olde interpreter, wisedome. But seeing it is sure that the woorde To Phronema is that with Paule,Gen. 6.5. which Moses calleth the imagination of the heart, and in this worde all the sences of the soule from reason and vnderstan­ding vnto the very affections are comprehended: the name co­gitation seemeth vnto me to serue better. And although Paule hath vsed the particle causall Gar, for, yet I doubte not but he doth simply confirme. For here is a kynde of concession or graunting: because after that he had briefly defined, what it is to be in the flesh, now hee addeth what end remayneth. For all those are giuen to the flesh.What end aby­deth for such as are still carnall. And so on the contrarie hee sheweth, howe they are not capable of the grace of Christe whosoeuer abide in the flesh: who all their life long make haste and are car­ried vnto death. And it is anotable place, wherby we may learne, how by the course of nature we rush headlong into death: because we conceiue nothing of our selues, but that whiche is deadly. And straightwaies he hath opposed the contrary member, that he might teach, if any part of vs tend vnto life, then the spirite sheweth foorth his vertue: because there commeth no sparkle of life from our flesh. He calleth the cogitation or wisedome of the spirite,How the cogi­tation of y^e spi­rite is called life. life, because it quickeneth or leadeth vnto life. And vnder the name of peace, after the manner of the Hebrewes, he noteth all the partes of felicitie. For whatsoeuer the spirite of God wor­keth in vs, it appertayneth to our blessednesse: yet it followeth not that any should therefore ascribe saluation vnto works. For although God doth begin our saluation in vs, & at the length do­eth accomplishe it, by fashioning vs to his likenesse, yet the onely cause is his good pleasure, whereby hee maketh vs partakers of Christ

7 Seeyng the cogitation or wisedome of the flesh. Now [Page 97] hee addeth a confirmation of that he put downe before: namely, that nothing proceedeth from the studies of our fleshe, but death: because they fight fiercely with the will of God. And the will of God, is the rule of rigteousnesse: whereupon it followeth, that that is vniuste whatsoeuer disagreeth from the same: and if it bee vniuste, then is it also deadly.

Nowe then God beeing against it, and offended, in vayne doth any looke for life. For after his wrath must needes foorth with followe death, which is the reuengement of his wrath.Mans carnall will is in all things contrary to the will of God. And heere let vs obserue, that the will of man is in all thinges contrary to the will of God. For looke by howe muche, cro­kednesse differeth from straightnesse, so much muste we needes differ from God. For it is not subiect to the lawe of God. An exposition of the former sentence: for it declareth howe all the meditations of the fleshe, warre againste the will of God: because the wyll of God is not els where to bee sought for, then where hee hath reuealed it. For in the lawe hee sheweth what doeth please him: they therefore that will rightlye examine, howe rightly they agree with God, let them apply all their counsayles and studies vnto this rule. For al­though nothing bee doone in the worlde but by the direction of the secrete prouidence of God, yet vnder pretence of this, to say that nothing is done but God doth allowe of it, is intollerable blasphemie: where about certaine phrensie persons cauill at this day. For to seeke the difference of right & wrong, whiche the lawe hath distinctly and playnely set before our eyes, in a deepe Labyrinth, what madnesse were it?We must contēe our selues with the reuealed wil of God. in deede (as I saide) the Lorde hath his secrete counsayle, whereby at his pleasure he disposeth all thinges: but because it is incomprehensible to vs, let vs knowe that wee are restrained from too curious searching after it. In the meane while let this abide firme, that nothyng pleaseth hym but righteousnesse: neither can right iudgement bee gyuen of our workes but by the the lawe, wherein God hath vnfeignedly testified, both what doeth please or displease him.

Neither can it. Beholde here the power of free will,There is not free will in the naturall man. which sophisters cannot sufficiently aduaunce. Vndoubtedly Paule doth heere in plaine wordes affirme that, which they with full [Page] mouth doe detest: namely, that it is impossible for vs to subiecte our affections vnto the obedience of the lawe. They bragge that our hearte is plyaunt vnto both partes, so it bee holpen by the instinct of the spirite: and that in vs there is a free elec­tion of good or euill, the spirite doeth onely helpe: but it is ours to choose or refuse. They faine also good motions, whereby of our owne accorde wee are prepared: Paule on the contrary saith our hearte is full of hardnesse, and vntamed stubbornesse, so that it is neuer moued naturally to vndertake the yooke of God: and hee disputeth not of one or two affections, but speaking in­definitely, doth cast all those motions arise out of vs, into this bundle. Let that Ethnicall Philosophie therefore of freewill, be farre from a christian minde. Let euery man (as in truth hee is) acknowledge himselfe to bee the seruant of sinne, that beeing manumised by the grace of Christ he may be free: and it is alto­gether folly to glory in another liberty.

8 They therefore whiche are in the fleshe. It is not without cause that I haue expounded the particle aduersatiue de by the causall: For verily the Apostle gathereth out of the pre­misses, that they, who deliuer ouer themselues to be lead by the lustes of the fleshe,Who haue no­thing to do with Christe. are all of them abhominable to God. And hitherto hee hath confirmed that sentence: namely, that all they haue nothing to doe with Christ, which walke not after the spi­rite, because they are voide of an heauenly life.

[Page 98] 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 [Page] 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, y^e Readers haue bin alredy admonished, y^t by the word spirit they vnderstand [Page 99] 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 y^e thing he intended, then if he had attributed it vnto Christ himselfe. For it might haue beene obiected, Christe was able by his owne vertue to rayse vppe himselfe, which no man can doe. But when hee saith, that God raysed vp Christe by his spirite, whiche hee hath also giuen vnto you, nothing canne bee brought againste it, seeing thereby hee doeth put vs in sure hope of the resurrection.Iohn. 10.18. Seeing Christe rose by his own power, how then is his resurrec­tion ascribed to the father. And for all this there is nothing de­rogated from that sentence of Iohn: namely, I haue po­wer to lay downe my soule, and to take it againe. Surely, [Page] Christe did rise of himfelfe and by his owne power, but as hee is wont to transfer vnto the father whatsoeuer heauenly vertue is in hym, so the Apostle (not vnproperly) hath translated that vn­to the father, which was a moste proper worke in Christ. Final­ly, by mortall bodies he vnderstandeth, whatsoeuer remayneth yet in vs subiect vnto death: as his common custome is, by this name to call the grosser part of vs. Whence we gather that hee speaketh not of the last resurrection which shall bee in a mo­ment, but of that continuall operation of the spirite, whereby it mortifieth by little and little the reliques of the fleshe, and re­nueth a celestiall life in vs.

12 Therefore brethren. This is the conclusion of the premisses. For if wee bee to renounce the fleshe, then ought wee haue nothing to doe with it. Againe, if the spirite oughte to raigne in vs, not to be at his becke were absurde. The speeche of Paule heere is vnperfect, because hee omitteth one member of the antithesis or contrarietie: namely, that wee are debters vnto the spirite: howebeit the sense is cleere enough. And this conclusion hath the force of an exhortation: as hee is alwaye wont to drawe exhortation out of doctrine: So in another place,Ephe. 4.30. hee admonisheth vs that wee greeue not the holy spirite of God, whereby wee are sealed vnto the day of redempti­on.

And againe, if wee liue in the spirite let vs also walke in the spirite.Gal. 5.25. When wee may be said to liue according to the spirite. And that commeth to passe whiles we renounce our car­nall concupiscences, that we might (as it were) binde our selues in seruice to the righteousnesse of God. For verily in this sorte wee oughte to reason: and not as some blasphemous per­sons, who prate, saying, let vs bee secure, because there is no [Page 100] power in vs. But this is as it were to fight againste God, if through contempt and negligence, wee extinguish his grace of­fered to vs.

13 For if yee liue after the fleshe. Hee addeth a commi­nation or threatning, that hee might the rather shake off from them all drowsinesse: whereby also they are notably refuted, who bragge of iustification by faith, without the spirite of Christ. Although in their owne conscience they are sufficient­ly reprooued: because there is no trust in God, where there is not also a loue of righteousnesse. Indeede it is true, that wee are iustified by the sole mercy of God in Christ: but this also is as true and certaine, that all they are iustified, are called of the Lorde, that they shoulde liue worthie their calling. Let the faithfull therefore learne to imbrace Christe not only vnto righ­teousnesse, but also vnto sanctification, as hee was giuen vn­to vs to both these ends: leaste through their lame faith, they rent him in peeces. But if by the spirite yee mortifie the deeds of the fleshe. Hee so tempereth his spéech, that hee cause not the godly to dispaire, who feele yet in themselues many infir­mities. For howsoeuer wee bee yet subiect vnto sinne,We must not kill our bodies, but sudue the lustes of them. neuer­the lesse hee promiseth life vnto vs, so that we studie to mortifie the fleshe. Neither doth hee require exactly the destruction of the fleshe, but onelie chargeth vs to studie to came the lustes thereof.

14 For who so are lead by the spirite of God. This is a confirmation of that went immediately before. For heere hee teacheth, that they are counted amongest the sonnes of God, who are ruled by his spirite: because by this marke God acknowe­ledgeth them to be his.Who are the sonnes of God. By this meanes the vaine ostentation of hypocrites is doone away, who vsurpe the title without the thing: and the faithfull are incouraged vnto moste sure confi­dence of their saluation. The summe is, they are the sonnes of GOD who so are lead by the spirite of GOD: But all the sounes of GOD, are heires of eternal life: There­fore they ought to bee sure of eternall life, who so are lead by the spirit of God. And the middle proposition, or assumption (as they call it) is omitted, because it was out of all question.

[Page]Neuerthelesse, wee are to note that there is a manifold leading of the spirite. For there is an vniuersall whereby all the crea­tures are supported and moued:The leading of the spirite is diuers. there are also peculier in men, and the same are diuers: But heere hee vnderstandeth sancti­fication, where with God vouchsafeth none but his electe, whiles hee doeth separate them apart to hym selfe for sonns.

Nowe hee confirmeth that certaintie of truste or confi­dence, wherein of late hee byd the faithfull stay themselues, and y^t by an argument taken from an especiall effect of the spirit: be­cause it is not therefore giuen vs that it might tosse vs with trembling,To what ende the spirite of god is giuen vs or presse vs with anxietie: but rather that all pertur­bation beeing quenched, setting our mindes in a quiet state, it might stirre vs vnto assured and free inuocation of God. So then hee doth not onely prosecute the argument hee touched be­fore, but also standeth more in that other member which he had annexed: namely, of the fatherly mercy of God, whereby hee forgiueth his, the infirmitie of the flesh, and those faultes which yet remaine in them. Hee teacheth that the confidence hereof is assured vnto vs by the spirite of adoption, which woulde not bid vs bee bolde in prayer,A twofold spirit except it assured vs of free remission. And to y^e end he might y^t rather set out y^t matter, he setteth down a twofold spirite: one he calleth the spirite of bondage, which we may cōceiue by the law [...] the other of adoptiō, which is by y^e gos­pel. [Page 101] He saith that was giuen in olde time vnto feare,Heb. 12.18. and this at this day vnto assuraunce. By such comparison of contraries, the certaintie of our saluation is (as thou seest) made more ma­nifest. The authour of the Epistle to the Hebrewes, when hee saith, wee are not come vnto the mount Sinai, where all thinges were so terrible, that the people being ouerthrowen (as it were) with the present sentence of death, did pray they might not bee spoken vnto, yea Moses him selfe confessed hee was afrayde: but we are come vnto Sion the hill of the Lorde, and his citie the ce­lestiall Hierusalem, where is the mediatour of the newe Testa­ment Iesus. By the aduerbe, agayne, wee gather that the law is heere compared with the Gospell: because the sonne of God by his comming brought vnto vs this inestimable benefite, that the seruile condition of the lawe should no more binde vs. Yet thou mayest not gather hereby, eyther, that none had the spirite of adoption before the comming of Christ: or that who so re­ceiued the lawe were seruauntes and not sonnes. For he doth rather compare the ministerie of the lawe, with the dispensation of the Gospell, then persons with persons. In deede I confesse that the faithfull are admonished here, howe muche more liberal­ly God hath nowe dealte with them, then hee did in olde time with the fathers vnder the olde Testament: yet hee respecteth the externall dispensation, in respecte whereof onely wee excell: because howesoeuer the sayth of Abraham, Moses, and Dauid, was more excellent then ours: yet for as muche as God in a ma­ner kept them vnder a schoolemistresse, they were not yet come vnto that libertie, which is opened vnto vs. And also it is to bee noted, that I haue purposely (because of false Apostles) put an antithesis or contrarietie betweene the litterall disciples of the lawe, and the faithfull, whome Christ the heauenly maister doeth not onely speake vnto with sounde of mouth, but also in­wardely doeth teache effectually by his spirite. And although the couenaunt of grace is conteined in the lawe, yet he remoueth it thence: because opposing the Gospell, hee considereth nothing but that which was proper to the lawe, namely to bidde and for­bidde▪ and by the denouncing of death to bridle sinners: and so hee giueth vnto the lawe,What was pro­per to the lawe. that qualitie whereby it differeth from the Gospell. Or if any had rather, hee propoundeth the bare [Page] lawe, as God therein couenanteth with vs in respect of workes. Thus therfore we are to thinke of the persons amongst y^e people of the Iewes, whē the law was published, & also after it was pub­lished, y^e godly were illuminated w^t the same spirit of faith: & ther­fore the hope of eternall inheritance (whereof the spirite is a pledge & seale) was sealed in their heart. Here onely is the dif­ference, that the spirite is powred out more aboundantly & plen­tifully in the kingdome of Christ. But if thou hast regarde vnto the dispensation of doctrine, saluation shall seeme to haue been then for a suertie first manifested, when Christ was exhibited in the flesh, w^t such obscuritie were all thinges couered vnder the old Testament, in comparison of that light is vnder the Gospell.

Furthermore, if the lawe be considered in it selfe, it can do no­thing but binde men, that are subiect to miserable seruitude, with the horrour of death: because it promiseth no good thing, but with condition: and it denounceth death against all transgres­sours. Wherefore as vnder the lawe there was the spirite of bon­dage, which pressed the conscience with feare: so vnder the Gos­pell there is the spirite of adoption, whiche cheereth our soules with the testimonie of our saluation. And obserue that feare is ioyned to bondage, because it can not otherwise be, but the law should with wonderful disquietnes vexe and torment our soules, so long as it exerciseth his power.How feare is ioyned with bondage. Wherefore there is no o­ther remedie for the quieting of them, then whiles God forgi­uing our offences, doeth fauour vs as a father his children. By whome wee crye Abba. Hee hath therefore changed the per­son, that hee might expresse the state of all the godly: as though hee sayde, yee haue receiued the spirite, whereby, you as well as wee and the residue of all the faithfull, doe crye. And the figure mimesis here vsed of the Apostle is very significante,Mimesis which is when one ta­keth on him the person of ano­ther. for in the person of the faithfull hee pronounceth the name of father. The doubling of the name by diuers woordes, contayneth an ampli­fication.

For Paule giueth to vnderstande that the mercie of God is nowe so published through the whole worlde, that he is indiffe­rently prayed vnto in all tongues: as Augustine noteth.

Therefore his meaning was to expresse the consent amongst all [Page 102] nations. Whereuppon it followeth that nowe there is no dif­ference betweene Iewe and Gentile, seeing they are knit to­gether amongst them selues. The Prophete Esay speaketh otherwise, saying, that the tongue of Chanaan, shoulde bee com­mon vnto all: yet all one sence,Esai. 19.18. because he respecteth not the externall fourme of speeche, but the consent of heart in woor­shipping God, and the same, and simple studie in professing his true and pure woorshippe. The woorde crie is put to expresse the constancie, as if hee sayde, wee pray not, doubtingly,What is ment by crying vnto God. but boldely wee lift vp our voyce vnto heauen.

In deede the faythfull vnder the lawe did call God father, but not with such sure confidence, seeing the vayle did driue them farre from the sanctuarie: but nowe when an entraunce is opened vnto vs by the blood of Christ, wee may familiarly, and as it were with full mouth glorie that wee are the sonnes of God: from whence this crye proceedeth. Finally by this the prophesie of Osee is fulfilled, I will say vnto them: you are my people: and they shall answer agayne, thou art our God. Ose. 2.23. For the more cleare the promise is, so muche more boldenesse is there in prayer.

16 For the spirite. Hee doeth not simplie say, the spirite of GOD is a witnesse to our spirite: but hee vseth a compounde verbe, which may bee translated, to witnesse togeather, if contestation were not somewhat els with the latines. But Paul meaneth, that the spirit of God doth giue vnto vs such testimonie, that by the direction and go­uernance thereof, our spirite is assured the adoption of God is firme. For our minde of it selfe, except the testimonie of the spi­rite went before, coulde not bring vnto vs, this confidence. More­ouer here is an exposition of the former sentence. For whiles the spirite testifieth that we are the sonnes of God, it doeth withall put this boldnes in our hearts that wee dare cal God our father. And surely seeing it is the confidence of heart only that openeth our mouth,When God is rightly prayed vnto. except the spirite gaue testimonie to our hearts of the fatherly loue of God, our tongues woulde bee dombe to vtter a­ny prayers. For that principle is alway to be holden, God is not otherwise rightly prayed vnto, vnles as in mouth we call him fa­ther: so wee bee surely perswaded in our heartes that he is such one.

[Page]Whereunto the other also answereth, namely that our fayth is not otherwise prooued then by the inuocation of God. And therefore not without cause, Paul calling vs vnto this proofe, sheweth that then it appeareth howe seriously euery one belee­ueth, when they who haue imbraced the promise of grace, exer­cise them selues in prayers. And here those toyes of Sophi­sters touching morall coniecture are notablie refuted: whiche is nothing els but vncertaynetie and doubtfulnesse of minde, yea rather wandering and errour. And also their obiection is an­swered: where they demaunde howe a man may bee assured of the will of God.Whence the cer­tainetie of sal­uation procee­deth. But this certaintie proceedeth not from mans brayne: but is the testimonie of the spirite of God, as hee hand­leth more at large in his former Epistle to the Corinthians, whence also the fuller exposition of this place is to be gathered. Therfore this sentence standeth sure, that none can bee called the sonne of God, who doeth not acknowledge him selfe to bee such one: which knowledge is called science of Iohn, to shew fourth the certaynetie thereof.1. Ioh. 5.19.

17 If wee be children. By an argument taken from that is annexed or from the consequent, hee prooueth that salua­tion standeth herein, if wee haue God for our father. The in­heritaunce is ordeined for the sonnes: seeing then God hath a­dopted vs to himselfe for sonnes, hee hath also ordeyned the in­heritaunce for vs. Secondly, hee sheweth what kinde of inhe­ritaunce that is, namely celestiall: and therefore incorruptible and eternall, such as was manifested in Christ. By which ma­nifestation both all vncertainetie is taken away, and also the ex­cellencie of the inheritaunce is commended, which wee partici­pate with the onely begotten sonne of God. Albeit the pur­pose of Paule is (as shortly after it shall better appeare) highly to aduaunce the inheritaunce promised vnto vs, that wee con­tenting our selues with it, might manfully dispise the allure­mentes of the worlde, and patiently beare what so euer trou­bles happen vnto vs in the worlde. If so be that we suffer with him. There are diuers interpretations of this place, but I like this sence aboue all others, Wee are the fellowe heires of Christ, so that wee followe him, the same way hee went vnto that inheritaunce. And so where as he made mention of Christ, [Page 103] his meaning is (as it were by these degrees) to passe vnto this cohortation, the inheritaunce of God is therefore ours, because by his grace wee are adopted to be his sonnes: and least it should be doubtfull, the possession thereof is alreadie deliuered vnto Christ, whose partakers wee are made.By passions & sufferings the Lords mini­streth vnto vs saluation tho­row his free mercie. And Christ came vn­to it by the crosse: therefore we must goe vnto it the same way. Neither is that to bee feared, which some stande in awe of, least by this, Paule did ascribe the cause of eternall glory to our la­boures, for this kinde of speech, is not vnusuall in the scriptures: but rather hee declareth the order which the Lorde followeth in ministring saluation vnto vs, then the cause. For before hee had sufficiently defended the free mercie of God, against the me­rites of workes: nowe whiles hee exhorteth vs vnto patience, hee disputeth not whence saluation commeth to vs, but howe the Lorde gouerneth his.

18 For verely I thinke. Although they doe not altoge­ther amisse, who take this by the way of correction: yet I had rather referre it to the amplifying of the cohortation, in steede of a preoccupation: to this sence, it ought not to bee grieuous vnto vs, if wee must come vnto the celestialll glory by diuers afflictions, seeing if they be compared with the greatnes of this glory, they are nothing. Hee hath put glorie to come,Glory to come put for eternall glory. for eter­nall glory: as hee calleth those afflictions of the worlde, whiche passe away suddainely. Hereby it appeareth this place was ill vnderstoode of the schoolemen, whence they haue gathered their destinction of congruo and condigno. Neither doeth the A­postle compare the dignitie of them both: but onely mitigateth the bitternesse of the crosse, by the comparison of the greatnesse of glory, and that to confirme the mindes of the faythfull in pa­tience.

also,

19 For the feruent. He teacheth that wee haue an exam­ple of the patience hee exhorteth vnto, euen in the very dumbe creatures. For to let passe the varietie of exposicions, I vnder­stande this place thus, that there is no element, neyther any part of the worlde, which not being (as it were) touched with the fee­ling of the present euill, intendeth not vpon the hope of the re­surrection. And he putteth downe two thinges, namely, that all creatures trauayle, and yet are susteyned by hope. Whereby also it appeareth how great the price of eternall glory is, that it can prouoke & draw al things into desire of it. Furthermore, this speech, expectation expecteth, although it be somewhat strange, yet it hath a most conuenient sence: for he signifieth thereby, y^t the creatures being plunged in great anxietie, and hanging in sus­pence, with great desire, do expect that day, whiche shall openly declare the glory of the sonnes of God.What is ment by the reuelatiō of the sonnes of God. 1. Iohn. 3.2 He calleth that the reue­lation of the sonnes of God, when we shall bee like vnto God: as Iohn sayth, for although we knowe we are his sonnes, yet it hath not appeared. And I haue kept the wordes of Paule, be­cause the translation of Erasmus seemeth vnto mee bolder then were meete, namely, vntill the sonnes of God bee manifest, and yet it doeth not sufficiently expresse the mind of the Apostle. For his meaning is not, that the sonnes of God shalbe manifested in the last day: but then it shall appeare howe happie, and bles­sed their estate is, when they hauing put off corruption, shal put on celestiall glory. For he therefore attributed hope vnto the cre­atures that want sence, that the faithfull might open their eyes to beholde the inuisible life, although it lie yet hid vnder a defor­med habite.

20 For the creature is subiect to vanitie. Hee declareth the ende of the expectation by the contrarie. For because the cre­atures nowe subiect to corruption, can not bee renewed, before the sonnes of God be wholly restored, therefore they coueting their instauratiō or renewing, respect the manifestation of y^e cele­stiall kingdome. Hee sayth they are subiecte to vanitie, because [Page 104] they abide not in firme and sure estate, but as fraile and vnstable,Howe the crea­tures are sub­iect to vanitie. they passe away with swift course.

For there is no doubt but hee setteth vanitie agaynst the perfec­tion of nature. Not of it owne will. Seeing there is no sence in such creatures, will here assuredly is to bee taken for naturall inclination, whereby the whole nature of thinges is ca­ried to his conseruation and perfection. What so euer there­fore is holden vnder corruption it is against the will of nature.Prosopopeia is when we giue that to thinges without life which is proper to liuing things &c. But by the figure prosopopeia he bringeth in all the partes of the worlde, as though they were indued with sence: that wee might the rather bee ashamed of our sottishenesse, vnlesse the ruinous staggering of the worlde whiche wee see, doe lifte vs vp higher. But for him. Hee propoundeth an example of o­bedience in all creatures, and addeth that the same proceedeth of hope, because hence commeth the alacritie of the sunne, mone, and all the starres, to runne their perpetuall course, hence commeth the sedulous obsequie of the earth to bring foorth fruites, hence commeth it the ayre is neuer weried with mouing, hēce commeth the readie power of the waters to flowe, because God hath giuen euery thinge his charge: and hath not onely by precise com­maundement charged what he woulde haue done, but also in­wardly hath put hope of renouation. For in that wofull dissi­pation which followed the fall of Adam, the whole frame of the world should fall euery moment, and all the parts thereof should fainte, except some certayn secret stabilitie proceeding els where did stay them. It were therefore too absurde, that the earnest of the spirite shoulde bee of lesse force in the sonnes of God, then a secrete instinct in dead creatures. Howe so euer then the creatures doe naturally incline another way, yet because it plea­seth God to make them subiect vnto vanitie, they obey his com­maundement: and because hee hath giuen them hope of a better condition, therein they nourishe them selues, differring their de­sire, vntill the incorruption promised to them hee reueiled. It is by the figure prosopopeia that hee nowe attributeth hope vn­to them, as before to will and nill.

21 Because the creature also. Hee sheweth howe the creature in hope is made subiect vnto vanitie: namely because [Page] it shall come to passe that at length it shall bee deliuered: as Esay testifieth, and yet Peter also more clearely confirmeth.

And here verily it is meete for vs to consider what a horrible curse wee haue deserued,The condemna­tion of man­kind is grauen in heauen, earth & all creatures. seeing al the harmelesse creatures from earth to heauen haue suffered punishment for our sinnes. For in that they labour vnder corruption, that commeth to passe tho­rowe our fault, so the condemnation of mankinde is grauen in heauen, earth, and all the creatures. Agayne hereby appea­reth vnto howe excellent glorie the sonnes of God shall come, for the amplifiyng and setting forth whereof, all creatures shall bee renewed.

Finally, hee meaneth not that the creatures shall bee par­takers of the same glory, with the sonnes of God, but in their kinde they shall bee partakers of a better state: because GOD will restore the worlde, nowe fallen with mankinde, into perfec­tion. But what kinde of integritie shall bee as well in beasts as in plantes and mettalles, it is not meete curiously to searche, neither is it lawfull: because the chiefest part of corruption is vt­ter decay. Certayne subtile, but scarce sober men, demaunde whither all kinde of beastes shall be unmortall: but if these spe­culations may haue loose reines, whither will they carrye vs? Therefore let vs bee content with this simple doctrine, that there shall be such a temperature, and such a decent order, that nothing shall appeare eyther deformed, or ruinous.

22 For wee knowe. Hee repeateth the same sentence agayne, that hee might make a passage vnto vs: although, that is nowe sayde, hath the force and forme of a conclusion. For in that the creatures are subiect vnto corruption, and that not by a naturall appetite, but by the ordinaunce of God. Secondly in that they haue hope, in time to come to put of corruption, it followeth they mourne as a woman trauayling, vntyll they be deliuered. And it is a most apte and fitte similitude, that wee might knowe, this mourning whereof hee speaketh is not vaine nor deade: because at length it shall bring foorth a ioyfull and happie fruite. The summe is, the creatures neyther are con­tente with the presente state, neyther yet so trauayle, that they should fall away without remedie: but they trauaile, because there abideth for them a renewing into a better state.

[Page 105]And when he saith they mourne together,How the crea­tures mourne together. he doth not meane they are tied amōgst thēselues by a mutual anxiety, but he ioyneth thē for cōpanions to vs. The particle hitherto or vnto this present, serueth to mitigate the tediousnes of the daily languore. For if the creatures haue continued so many ages in their mourning, how inexcusable shal our tendernes or rather cowardlines be, if in the short course of a frayle life we faynt?

23 And not onely. There are some who thinke the Apostles mind here, is to exaggerate y^e dignity of our blessednes to come, because al things wish for it with feruent desire: not only the vn­reasonable creatures, but we also who are regenerate by y^e spirit of God. Which sētence truely may be defēded. Yet it seemeth vn­to me to be a comparison of the greater & the lesser: as though he sayd, the excellencie of our glorie to come is of so great price to the elements also wanting sence and reason, y^t they burne with a certaine desire of it: much more ought we who are illuminated by the spirite of God, both by firmenesse of faith, and contention of studie aspire and striue vnto so passing a good thing. And he requireth a twofold affection in the faithfull: namely that they being pressed with the feeling of the present myserie, mourne.A twofold affec­tion required in the faithfull. Secondly, that neuerthelesse they doe patiently expect a deliue­rāce. For he would that they being lift vp with the expectatiō of the blessednes to come, should with stoutnes of mind ouercome al the presēt euils: y^t they might not cōsider, what they are, but what they shalbe. Which haue the first beginnings. Wheras some in­terprete first fruits, a rare, & singular excellency, that I like not at all: & therfore to auoyd doubtfulnes, I choose rather to translate it, first beginnings. For I doe not with thē take it to be spoken of [Page] the Apostles onely, but of al y^e faithful, who in this world are only sprinckled with drops of y^e spirit, or certainly whē they haue pro­fited very wel, being indued with a certaine measure thereof, are yet farre frō the perfection thereof. These therfore are vnto the Apostle the first beginnings or first fruits. Wherunto y^e whole or entire increase is opposed. For seeing wee are not yet indued with fulnes, it is no maruel though we bee moued with disquiet­nes. And wheras he repeateth, we our selues, & addeth in our selues, y^t he doth for the more vehemēcy, y^t hee might expresse a more feruent desire. And he doth not only name & desire, but a mourning: for where there is a feeling of misery, there is also mourning. Expecting the adoption. Adoption here improperly yet not without good reason,Adoption put for that inheri­tance we are adopted vnto, & the fruition therof. is called the fruitiō of that inheri­tance wherunto we are adopted. For Paule meaneth that that e­ternall decree of God, wherby he hath chosen vs for sonnes be­fore the world were made, of the which he testifieth vnto vs by the gospel, & the faith whereof he sealeth by his spirit in our hearts, should be voyde, vnlesse the promised resurrection were firme & sure, which is an effect therof. For to what end is god our father, but that this earthly pilgrimage being ended, the celestiall inhe­ritance might receiue vs? Hereunto apperteyneth the redempti­on of our body which is straightwaies added. For the price of our redemption was so paid of Christ, that death neuertheles might hold vs yet bound in his bonds: yea we carrie it within vs, wher­upon it followeth that the sacrifice of the death of Christ, shoulde be in vayne and fruitles, except there appeared fruite in the cele­stial renouation.

24 For we are saued by hope. Paul confirmeth his exhortatiō by an other argument. Namely, because our saluation cannot be separated from a kinde of death, which he proueth by the nature of hope. For seeing hope extendeth it selfe vnto things not yet knowen by experience, and representeth vnto our mindes the i­mage of things which are hid and farre off, whatsoeuer is either openly seene, or holden with the hand, cannot be hoped for. But Paule taketh it for a thing so graūted that it cannot be denied, so long as we liue in this worlde, our saluation standeth in hope: whereby it followeth that it is laide vp with God, farre aboue our sences. Whereas he saith that is no hope which is seene, it [Page 106] is verily a hard speeche, but yet such as obserueth not the sence, for he goeth about simply to teach, seeing hope is of good things to come, & not present, it can neuer be ioyned with manifest pos­session. So then if any thinke much to mourne, they must need [...] euert the order is set downe of God, who doeth not call his vnto the triumph before he haue exercised them in the warfare of su­fferance. But seeing it hath pleased God to nourish our salua­tion as it were secretly in his bosome, it is expedient for vs to labour in earth, to be oppressed, to mourne, to be afflicted, yea to lye as it were halfe dead, or like vnto those are dead. For they who couet a visible saluation, they put them selues by it, renouncing hope which is ordeyned of God to be the keeper of it.

25. But if we hope for that we see not. This is an argu­ment taken from the antecedent to the consequent: because pati­ence necessarily followeth hope. For if it be grieuous to wante the good thing thou desirest: vnles thou support and comfort thy selfe by patience, thou must fall by desperation. So then hope al­way draweth patience with it. So it is a most fitte conclusion, namely, that y^e doth vanquish away whatsoeuer y^e Gospel promi­seth of the glorie of the resurrection, except by bearing the crosse and tribulations patiently, we passe through this present life. For it life be inuisible, then we must haue death before our eyes if glorie be inuisible, then ignominy is present. Therfore if thou wilt comprise this place in fewe wordes,The saluation of the godly is laid vp in hope. thou maiest digest the argumentes of Paule into this forme. Saluation is layde vp in hope for all the faithfull: it is the propertie of hope, to intēd vpon good thinges to come, and which are absent: therefore the saluation of the godly is hidden vp. Nowe hope is not otherwise mainteyned then by patience: therfore the saluation of the godly is not consummated but by patience.Patience is an inseparable com­panion of faith. Finally, heere wee haue a notable place, that patience is an inseparable companion of faith. The reason whereof is at hande; because whiles wee comforte our selues with the hope of a better estate, the sence or feeling of the present miseries is mollified and mitigated, that they are not so hard to be [...]oure.

26 Likewise the spirite also. Least the faithful shoulde ob­iect, that they are weaker, then they are able to beare so many & so hard burdens, he setteth before them the helpe of the spirit, whi­che is aboundantly sufficient to ouercome al difficulties. There is no cause then, why any should complayne, that the bearing of the crosse is aboue their strength, seeing we are strengthened by vertue from aboue. And the greeke word Sunantilambanesthai, to helpe together is very significant, namely, y^t the spirit recei­uing vnto it part of the burdē, wherwith our infirmity is oppres­sed, doth not only helpe vs and succour vs, but doeth so ease vs, as though it vndertooke some part of the burden with vs. And in the word infirmities, the plural number hath his augmenta­tion. For seeing experience doeth teach vs that vnlesse we be stayed by the power of God, innumerable ruines are straight waies at hand: Paule therfore admonisheth, that notwithstāding we are euery way weake, & diuers infirmities threatē falling vn­to vs, yet there is ayde inough in the spirit of God, so that we shal neuer be moued or ouerthrown by any heape of euils. Howbeit these helpes of the spirite teach vs more certainly, that through the ordinaunce of God it is so brought to passe, that by 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 [Page 107] 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. y^t there is a rule prescribed vnto vs in y^e 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 y^e capacity of our wit. And y^e spirit of God is saide to make inter­cession for vs, not y^t 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 y^t vnto the grace of y^e 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 [Page] 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. 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 [Page 108] 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 y^e faithful [...] 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 God, as the first cause. Yea Paule sheweth, that the faithfull loue not God, before they be called of him: as in another place he admo­nisheth, that the Galathians were first knowen of God,Gal. 4.9. before they knewe him. Verily, this of Paule is true, that afflictions profite none to saluation, but them loue God:God preuenteth vs by his grace and we doe not preuent him by our loue. yet that of Iohn is as true, namely, that then at length he is begunne to be loued of vs, when he hath preuented vs by his free grace.

Finally, the calling Paule speaketh of here, is large. For it must not be restrayned, vnto the manifestation of election, wher­of mention shalbe made shortly after, but simply it is opposed to mans course: as though Paule had said, the faithful get not vn­to themselues godlinesse by their owne motion, but rather it is brought by the hande of God, so farre as God hath chosen them to himselfe for his owne. The woorde purpose doth plaine­ly [Page] exclude, whatsoeuer may be imagined to be brought of mē: as though Paule denied the causes of our election to be sought for els where, then in the secret pleasure of God: which thing appea­reth more clearly out of y^e 1. to the Ephe. 1. & y^e 2. Tim. 1. Where also the Antithesis or contrarietie of this purpose,Ephe. 1. 2. Tim. 1. and humane righteousnes is plainly expressed. Yet it is not to be doubted, but Paul did therfore here precisely say, our saluatiō is founded vpō the election of God, that he might thence make a passage vnto y^t which followeth straightwaies, namely, y^e afflictiōs which make vs like vnto Christ are destinated to vs by the same celestiall de­cree, that hee might as it were by a certaine bonde of necessity, linke our saluation, with the bearing of the crosse.

29 Because whom he foreknew. Therefore by the order of election he declareth, how all afflictions are nothing els, then a meane whereby they are conformed vnto Christ,ve [...]. 17. which thing to be necessary, he testified before. Wherefore there is no cause why it should grieue vs, or be bitter and heauy vnto vs to bee af­flicted: except we take in ill part the election of the Lord, wher­by we are foreordeined vnto life: except we be vnwilling to re­present in vs the image of the sonne of God, whereby wee are prepared vnto the celestial glory. And the foreknowledge of God wherof Paul here maketh mentiō,What is meant by foreknow­ledge. is not a bare foreknow­ledge as some vnskilful bodies doe foolishly imagine: but adop­tion wherby he alway discerneth his sonnes from the reprobate. In which sence Peter saith, the faithfull were elected vnto the sanctification of spirite, according to the foreknowledge of God. Wherfore, they I spake on, gather foolishly, that God hath elec­ted no others, then those he foresaw to bee worthie of his grace. For Peter doth not flatter the faithfull, as though euery one were elected for his merite: but calling them vnto the eternall counsell of God, doth put them beside all worthines. And also in this place, Paule repeateth by another worde, that which he tou­ched lately concerning purpose. Whence it followeth that this knowledge dependeth vpon the good pleasure of God, because God foreknew nothing out of himselfe, touching those he would adopt: but only signed whom he would elect. The worde Proori­zein, which they trāslate predestinate, is referred vnto y^e circum­stance of this place: because Paule only meaneth, y^e God hath so [Page 109] decreed, y^t whomsoeuer he hath adopted, the same should carrie the image of Christ: for he did not simply say, that they might be conformed vnto Christ, but to the image of Christ: that he might shewe there is a liuely and manifest example in Christ, which is set before al the sonnes of God to imitate. Finally, the summe is,Christ is the pa­terne of all the sonnes of God. that the free adoption wherein our saluation consisteth, cannot be separated from this other decree, wherein he hath allotted vs to beare the crosse: because none can bee an heire of the king­dome of heauen, who first is not made like vnto the only begottē sonne of God. That he might be the first begotten, or that he should be. For both wayes the Greeke infinitiue Einai may be resolued, yet I rather allow of the former. Furthermore, in that Christ is called the first begottten, Paules mind is only to note this, if Christ obteyne y^e prerogatiue amongst al y^e sonnes of God, he is worthily giuen vnto vs for an example, that we shoulde re­fuse nothing, which he hath voutsafed to take vpon him. There­fore that the celestiall father might by all meanes testifie the right & dignity which he hath giuen vnto his sonne, he wil haue all whō he hath adopted into the inheritance of his kingdome to be conformed or made like to his example. For although there be in shew a diuers condition of the godly, as there is some vari­etie betweene the members of a mans body: yet is euery one coupled with his head. Therfore as the first borne doth beare the name of y^e family, so Christ is placed in an high degree: not only y^t he might excel in honour among the faithful, but also y^e vnder the common note of fraternity he might conteine al vnder him.

30 And whom he hath predestinate, them also he called. Now that he might in a clearer sort proue how true it is, that that conformation or conformitie and likelinesse with the humi­litie of Christ, is healthful to vs, he vseth a gradation, wherein he teacheth, that the society of the crosse is so linked with our vo­cation, iustification & glorificatiō, y^t they cānot be separated. Howbeit that the readers might better vnderstād the meaning of y^e A­postle, they are to remēber that, I admonished before, namely,What the word predestinate noteth. y^t y^e word predestinate, noteth not election, but y^e purpose or decree of God, wherby he hath ordeined for his a crosse to be borne: & now teaching that the same are called, hee signifieth that God doth not hold y^e close within himselfe whiche he hath determined [Page] of them, but hath disclosed it: that they might quietly and pati­ently vndertake the condition laid vpon them. For here vocati­on or calling, as the inferiour is distinguished from secret electi­on. Least any therefore shoulde obiect, that no man knoweth what condition God hath appointed for him: the Apostle saith, God by his calling hath openly testified of his secrete counsell. And this testimony consisteth not in the sole externall preaching, but it hath the efficacie of the spirit coupled: because the speech is of the elect, whom God doth not onely speake vnto by voyce, but also inwardly draweth. Iustification might fitly be extended vnto the continuall tenour of the grace of God, euen from the tyme of our calling vnto the houre of death: but because Paule in the whole Epistle vseth this worde for the free imputation of righteousnes, no necessitie doth compel to decline frō this sence. For the counsel of Paule is this, that there is a more pretious reward offered, then that we ought to refuse afflictions. For what is more to be wished for, then to be reconciled to God, that our miseries be no more tokens of malediction or curse, neither tend to our destruction? Therfore he addeth straightwayes, that the same are glorified, who are now pressed with the crosse, so that their miseries and reproches damage them nothing at all. Although glorification is not yet exhibited but in our head, yet because we doe in a manner see in him now the inheritaunce of eternall life, his glorie bringeth such assuraunce of our glory to vs, that woorthely our hope is matched or compared to present possession. And adde, that Paule according to the phrase of y^e He­brue tongue hath vsed the pretertence in the verbes, for the pre­sent tence. Surely it is out of question, that a continuall actiō is noted,The godly loose as iot of glory whiles they are humbled. to this sence: whom God now after his owne counsel ex­erciseth with aduersitie, those he also calleth and iustifieth into the hope of saluation: so that they loose no iot of glorie whiles they are humbled. For albeit the present miseries doe deforme it before the world: yet before God and his Angels it alwaies appeareth perfect. This therfore is the meaning of Paul by this gradation, that the afflictions of the faithfull whereby they are humbled, doe not apperteyne to any other ende, then that they ha­uing obteyned the glorie of the celestiall kingdome, might come vnto the glorie of the resurrection of Christ, with whom they [Page 110] are nowe crucified.

31 What shall wee say then? Nowe the matter being sufficiently proued, he bursteth foorth into exclamations, wherby he declareth with what magnanimity of mind the faithful ought to be indued, whiles aduersities presse them vnto desperation. And in these wordes he teacheth howe that inuincible fortitude, which ouer commeth all tentations consisteth in the fatherly fa­uour of God. For wee knowe that iudgement is woont no other­wise to be giuen of the loue or hatred of God, then by the consi­deration of the present state. Therefore when thinges fall out vnhappily, sorow possessing our mindes, it driueth away all confidence and consolation, but Paul crieth out, y^t the beginning must be further sought forth: & therfore they reasō preposterous­ly who stay vpon y^e sorowful spectacle of our warfare. Indeed I confesse the scourges of God in themselues,What the scour­ges of God are in themselues. & by themselues are worthily coūted signes of Gods wrath: but because they are blessed in Christ, Paule cōmandeth the Saints before al things to lay holde of the fatherly loue of God: that trusting to this shéelde, they may boldly triumph ouer all euill. For this is a bra­sen wall vnto vs, that by the fauour of God wee shoulde bee se­cure against all daungers. Yet his meaning is not that wee shoulde haue no aduersity: but he promiseth victory against all sorts of enimies

If God be on our side. This is the chiefe, and surely the onely stay that supporteth vs in all temptations. For excepte God be gracious vnto vs, although all thinges laugh vppon vs, yet no certayne trust can be conceiued. And on the contrarye [Page] his onely fauour is a sufficient solace in all sorowe,The fauour of God the onely fountaine of all consolation. and a strong defence against all tempests of aduersities. And hereunto apper­teyne so many testimonies of scripture, where the saints trusting to the only power of God, dare despise whatsoeuer thing com­meth against them in this world. If I shal walke in the middest of the shadow of death,Psal. 23.4. Psal. 11.1. Psal. 3.7. I wil not feare euil, because thou arte with mee. I trust in the Lorde, what shal flesh doe vnto me? I will not be afraid of a thousande of people that haue compassed me round about. For there is no power vnder heauen, or aboue heauē, which cā resist the arme of the lord. Therfore he being our defendour, no harme at al is to be feared. Wherfore he declareth true trust in God who being content with his protection, feareth nothing so, y^t he should dispai [...]e▪ surely the faithful are oftētimes shakē: but are neuer vtterly cast downe. Finally hither tendeth y^e counsel of the Apostle, namely, that a godly mind ought to stand vpon the inward testimony of the spirit, and not depend vpon ex­ternall thinges.

32 Who spared not his owne sonne. Because it standeth vs greatly vpon, to be so thorowly perswaded of the fatherly loue of God, y^t we may persist in this glorying: therfore Paul bringeth foorth y^e price of our reconciliatiō, to the end he might proue that God doth fauour vs. And surely this is a notable & rich experi­ment of inestimable loue, y^t the father hath not refused to bestow his sonne vpō our saluation. From thēce therfore Paul draweth an argument from the greater to the lesse, seing hee had nothing more notable, or precious, or excellent then him, vndoubtedly he wil neglect nothing, which he foreseeth may be profitable for vs. This place ought to admonishe and awake vs to consider what Christ bringeth with him to vs, to beholde his riches: for as he is the pledge of the vnspeakeable loue of God towards vs, so he is not sent bare or voyd vnto vs: but being filled with all hea­uenly treasures,To deliuer, for to giue vnto death. least they whiche possesse him should want anie thing, that might make to perfect felicitie. And to deliuer, heere signifieth to giue vnto death.

33 Who shall lay any thing to the charge. The first & chie­fest consolation whiche the godly haue in aduersity, is that they be certainly perswaded of the fatherly loue of God: because hēce commeth both the certaintie of saluation, and the quiet peace of [Page 111] conscience, wherby aduersities are made sweet, or at the least the bitternes of sorow is mitigated. Therfore a more apt exhortation vnto patience cānot be brought, then when we vnderstand that God is gracious vnto vs. And therefore Paule maketh this con­fidence the beginning of consolation, whereby it behooueth the faithful to be strengthened against all aduersities. And because mans saluatiō is first wounded by accusation, & then ouerthrow­en by condemnation: he taketh away the daunger of accusation in the first place. For there is one God, before whose tribunall seate we must all stand. Seeing then he iustifieth vs, there re­mayneth no place for accusation. Indeed the Antitheses seeme not to be exactly digested into their partes: for he should rather haue opposed these two members betweene thēselues. Who shal accuse? It is Christ that maketh intercession. Then to haue ad­ded the other two, Who shal condemne? It is God that iustifi­eth. For the absolution or deliuerance of God, answereth condē ­nation: and the defence or supportation of Christ, answeareth ac­cusation. But Paul, not without cause, hath transposed thē ano­ther way, going about to arme the sonnes of God from top to toe (as they say) with the confidence of God, which might banish a farre off, anxieties & feares. More emphatically therfore he ga­thereth that the sonnes of God are not subiect to accusation, be­cause God doeth iustifie, then if he had sayde, because Christe is their Patrone: for so he expresseth better howe the way is farre shutte vppe to iudgement, where the iudge doeth pro­nounce himselfe, that he altogether exempteth him from guil­tinesse, whom the accusator woulde drawe vnto punishment. And there is also the like reason, of the second part of the Antithe­sis or contrarietie. For he sheweth that the faithfull are farre from the perill of condemnation, seeyng Christe by making satisfaction for their sinnes, hath preuented the iudgement of God, and by his intercession, hath not onely abolished death, but also put our sinnes out of rememēraunce, that they come not into account. The summe is, that we are not onelye by the present remedies, when we come vnto y^e iudgement seate of GOD, to be deliuered from feare: but God doeth helpe more, that he might better prouide for our confidence.

Howbeit here we are to note y^t, w^t I haue alwaies admonished [Page] of before this, namely, that to iustifie with Paule, is nothing els, then being loosed from the sentence of God,What it is to iustifie. to be counted for iust. And it is no harde matter to proue that in this present place, where Paule reasoneth from the putting downe of one contrary vnto the destruction of another: if so that to absolue and to re­ceiue for guilty be contrarie. Therfore God will not admit any accusation against vs: because he hath absolued vs from euerye offence. For vndoubtedly the Diuel is the accuser of all the godly: the lawe of God it selfe, and also their owne conscience doth reproue them: but all these preuayle nothing before that iudge who doth iustifie them. Therefore no aduersarie can shake, much lesse ouerthrow our saluation. Furthermore, he so nameth the elect, that he doubteth nothing of himselfe to be in the num­ber of them.Here is a gene­ral rule prescri­bed. And that not by speciall reuelation (as certaine Sophisters faine) but by the common sence of all the godly. Let euerie one therfore of the godlie by the example of Paul, apply that vnto himselfe which is here saide of the elect. Otherwise if he did burie election in the secrete counsell of God, this doc­trine were not onely colde, but should lye altogether dead. But seeing we know, that that is purposely here vttered which euery one of the godly ought to apply vnto himself, out of question we are all of vs lead vnto the touchstone of our vocation, that we be resolued we are the sonnes of God.

34 Who shall condemne? As none can preuayle by accusing, when the iudge hath absolued: so there remayneth no condemnation when the lawes are satisfied, and nowe the penal­tie is payde. But Christ is the man, who once hath suffered the punishment due vnto vs, therby professing himselfe to vndertake our turnes, that he might deliuer vs: he therfore that hereafter wil condemne vs, must call Christ himselfe againe vnto death, And he is not only dead: but by his resurrection hath appeared Victorer of death, and hath triumphed ouer the power there­of. And he addeth yet more, namely, that hee sitteth at the right hand of the father:How Christ is said to fit on the right hand of the father. Ephe. 1.20. wherby is meant, that he obteyneth the Lord­ship, and full authority of heauen and earth, as it is said to the E­phesians.

Lastly, he teacheth that he sitteth so, that he is the perpetuall aduocate, and intercessour for the defence of our saluation. [Page 112] Whence it followeth that if any will condemne vs, he doth not only make voyde the death of Christ, but also fighteth against that incomparable power, wherewith the father hath adorned him, placing him in the highest degree with such power. This so great boldnes, which dare triumph against the deuil, death, sinn, & the gates of hell, ought to rest in al godly hearts: because our faith is no faith, vnlesse we doe certainly perswade our selues that Christ is ours, & that the father is mercifull vnto vs in him. Nothing therfore can be imagined more pestilent, or more dead­lie then the schoole doctrine of the vncertaintie of saluatiō. Who maketh incercession for vs. It was necessary this shoulde bee plainly added, least the diuine maiestie of Christ should make vs afraid. Although therfore from his high throne he holdeth all thinges in subiection vnder his feete, yet Paul giueth vnto him the person of a mediator: Of whose countenance to be afrayde, were absurd, seeing he doth not only gently inuite vs vnto him,How Christ is said to make in­tercessiō for vs▪ but also appeareth an intercessour for vs, before the father. Fi­nally, we must not measure this intercession by carnall sence. For he is not to be thought to beseech his father humbly vpō his knees, with his hands stretched out: but because he appeareth stil with his death & resurrection, which are in steed of an eternal in­tercession & haue the efficacie of liuely prayer, that they may re­concile the father to vs, and make him intreatable, he is worthely said to make intercession for vs.

35 Who shal separate? Now that securitie or boldnes is extended vnto inferiour thinges. For he which is perswaded of the loue of God towardes him, is able to stand in most grieuous afflictions: which are therfore woont so greatly to torment men, either because they thinke not, they happē by y^e prouidēce of God, [Page] or they interprete thē to be tokēs of Gods wrath, or y^t they thinke they are forsaken of God, or that they looke for no ende, or remē ­ber not there is a better life, or some other such like. But y^e mind which is purged from such errours shall easily be at rest and be quiet. Finally, this is y^e meaning of the words, whatsoeuer hap­peneth, we must stand in this faith, namely that God who hath once loued vs, will neuer cease to care for vs. For he doeth not simply say, there is nothing can separate God from the loue of vs: but he woulde that the knowledge and liuely sence of loue which he testifieth [...]nto vs should so 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.

[Page 113]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 [Page] 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 y^t 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.

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 [Page 114] 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 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, y^t 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.

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 y^e Iewes, least he shold exasperate their minds: & yet he yeldeth not one h [...]ire breadth vnto them, to y^e damage of the Gospel.

[Page 115]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 [Page] 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.

[Page 116]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.

[Page]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, y^t 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 [Page 100] 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 blessing,Gen. 48.18. that his name myght bee called vppon ouer them. To whom perteineth the adoption. The whole speech of Paule is directed vnto this marke. Howesoeuer the Iewes by their fallyng away, haue made a wicked diuorcement with God, yet is not the light of the grace of God vtterly extingui­shed in them, as hee also sayde in the thirde Chapter, although they were vnbeleeuers and truice breakers,Rom. 3.3. yet is not the faith of God made voyde by their vnbeliefe. Not onely because hee hath reserued out of the whole multitude a remnant vnto himselfe, but because by the right of inheritance, the name of the Churche did yet abide with them. And albeit they had nowe depriued them selues of all these ornamentes, so that it profited them nothing to be called the sonnes of Abraham: yet because it was dangerous, least through their fault, the maiesty of the go­spell shoulde become vile amongst the Gentiles, Paule conside­reth not what they deserued, but with many vailes hee couereth their filthines and shame, vntil the Gentiles were perswaded the Gospel came vnto them from the celestiall fountayne, out of the priuie chappell of God, out of an elect nation. For the Lorde, all other nations being let passe, had selected them for a peculi­ar people to himselfe, and had adopted them for sonnes, as he of­ten testifieth by Moses and the Prophetes. And not contente simplie to call them sonnes, sometime hee calleth them his first [Page] begotten,Exod. 4.22. sometime his darlings. In Exod. The Lorde sayth thus, Israell is my first begotten sonne, let my sonne goe that hee may serue me. I am become a father to Israell, and Ephra­im is my first born.Ier. 31.9. Also in the same place, Is not Ephraim my deare sonne? Is he not my pleasant childe? Therefore my bow­els are troubled ouer him, & yet I wil haue compassion on him. By which wordes hee doeth not onely set foorth his fauour to­wardes Israel, but rather sheweth the force of adoption, vnder the which the promise of the celestiall inheritance is conteined. Glory signifieth that excellencie whereunto the Lord had aduan­ced that people aboue al other nations: and that both by many & diuers other meanes, and also because he dwelt in the middest of them. For besides many signes of his presence, he gaue a singu­ler testimonie therof in the arke, whence he both gaue answeres, and also did heare his people,1. Sam. 4.22. that he might shew forth his power in helping them. For which cause it was called the glory of God. Because here he hath distinguished couenants from promi­ses, let vs not this difference, that wee count that a conuenant, which is conceiued by plaine and solemne wordes: and hath a mutual promise: namely, the couenant made with Abraham: but promises they be, which soeuer occurre here & there in the scrip­tures. For when God had once made his couenant with the old people, hee ceased not now and then to offer his grace by newe promises. Whereby it followeth, that the promises are referred vnto the couenant, as vnto their onely head: euen as the speciall helpes of God, whereby hee testifieth his fauour towardes the faithfull, doe flowe out of the onely fountaine of election. And because the law was nothing els but a renuing of that couenant, which renuing might the better establish the remembrance there­of: it seemeth that law giuing here in this place ought peculiar­ly to be restrained vnto iudgements. For that also is a singuler ornament of the people of the Iewes, that they had God for their lawgiuer.Deut. 4.32. For if some glory in Solon, and some in Ly­curgus: howe much more iustly may they glory in the Lorde▪ of whom you may reade Deut. 4. By worship, hee vnderstan­deth that part of the lawe, wherein the lawfull maner of wor­shipping God is prescribed, as are the rites and ceremonies. For [Page 118] they ought to bee esteemed lawfull by the rule of God: With­out y^e which, whatsoeuer mē deuise, is but meere prophaning of religion.

5 of whom are the fathers. For this also is of some va­lue, to descend from the saints, and men beloued of God, seeing God hath promised to the holy fathers mercy towardes their children euen vnto a thousand generations: and chiefly in the wordes made to Abraham, Isaac, and Iacob.Gen. 17.4. And in another place. Neither skilleth it, that this by it selfe is vaine and vnpro­fitable, if it bee separated from the feare of God, & holines of life. For the same we see also in worship & glory: both euery where in the Prophetes, and specially in Esay. Esai. 1, 11. & 60.1. Howebeit because God vouchsafeth these, being ioyned with the studie of pietie, with som degree of honour, he hath worthily reckoned them amongest the prerogatiues of the Iewes. For therefore, are they called the heires of the promises, because they descended of the fathers, of whom Christe is, &c. They which referre this vnto the fathers,Acts. 3. as though Paules minde were onely to say, that Christe descen­ded of the fathers, they haue no reason for it. For his meaning is, by this commēdacion: namely, that Christ came of them, to knit vp the excellencie of the people of y^e Iewes. For it is not a thing lightly to bee esteemed: namely, to be ioyned in carnall kinred with the Redemer of the worlde. For if hee honoured all man­kinde, when he coupleth himselfe to vs by communicating our nature, much more did he honour them, with whom hee woulde haue a neerer bond of coniunction. Although it is alway so to bee taken, that if this blessing of kinred bee separated from pie­tie, it is so farre from profiting, that rather it turneth to their greater condemnation. Furthermore, here we haue a notable place: that the two natures are so distinguished in Christe,Two distinct natures in Christe. that they are vnited together into the person of Christ. For whereas hee saith, Christe came of the Iewes, thereby he declareth his true humanitie. The parcel according to the fleshe, whiche is added, doeth note that hee had some what more excellente then fleshe: where is a plaine distinction betweene his humanitie and diuinitie. And hee ioyneth both together, when he saith, the same Christe, which was borne of the Iewes [Page] according to the fleshe, is God, blessed for euer. Wee muste al­so note that this speech doth not agree vnto any other, then the onely and eternall God.1. Tim. 1.17. For in another place hee preacheth one onely God, to whome all honour and glory is due. They who deuide this member from the other texte, that they might take from Christe, so manifest a testimonie of his Dietie, doe too impudently goe about to make darkenesse at none day. For the wordes are cleare enough. Christe of the Iewes according to the flesh, who is God blessed for euer. And I doubt not but Paul who had a hard fight, an vrgēt offence, did purposely erect his minde vnto the eternall glory of Christ: yea and that not so much for his owne priuate cause, as that hee might incourage o­thers by his example to looke vp.

6 And yet not as though &c. Because Paul through the heate of his desire, was carried (as it were) into an excesse of minde, nowe hee going about to returne vnto his partes of teaching, addeth a kinde of correction, as though hee stayed him selfe from excessiue griefe. And because out of that that hee be­wayled the destruction of his nation, this absurditie did seeme to followe: namely, that the couenant of God made with Abraham was fallen away (for the grace of God coulde not fall away from the Israelites, but the couenant should bee abolished) he preuen­teth this inconuenience in due season: and sheweth howe in so great cecitie of the Iewes, the grace of God neuerthelesse did abide constantly in that people, whereby the truth of the coue­nant did stand. Some reade, Neither is it possible, as though [Page 119] in Greeke it were, Oionte: but because I finde that reading in no copie, I rather allowe that which is commonly read, not that the couenant is fallen away: to this sense, that I so lament the destruction of my nation, it is not, as though I thought the pro­mise of God giuen to Abraham in olde time, were now voide and abolished. For not all &c. The proposition is, the promise was so giuen to Abraham and to his seede, that this inheritaunce shoulde not appertein to euery one of that seede: whereby shal fal out, that the falling away of som doth nothing let, but the co­uenant may abide firme and stable. But to the ende it may bet­ter appeare, by what condition the Lorde adopted the posteritie of Abraham for a peculier people to himselfe: two thinges are to bee considered heere: namely, the promise of saluation giuen to Abraham, to apperteine vnto all whiche take their beginning of him, because it is offered vnto all without exception:Two things are to be considered heere. and that in this respect they are rightly called the heirs & successours of the couenant made with Abraham or (as y^e scripture speaketh) y^e sonnes of the promise. For seeing that God would haue his co­uenant sealed, as well in Ismael and Esau, as in Isaac and Ia­cob, it appeareth they were not altogether aliants from it: vn­lesse perhaps you count circumcision nothyng, which was com­municated to them by the commandement of God: which thing cannot be spoken without the dishonour of God. And that was it the Apostle saide before, the couenants apperteined vnto thē, although they were faithlesse. And in the Actes they are called the children of the couenants,Acts. 3. [...]. because they were the ofspring of of the Prophetes. The other thing that is to bee considered, is, that they are properly called the sonnes of promise, in whome the vertue and efficacie thereof appeareth. And in this re­spect Paule heere denieth all the sonnes of Abraham to bee the sonnes of God, although the couenant of the Lord were made with them: because but fewe did stande in the faith of the coue­nant: when yet notwithstanding God himselfe doth testifie by Ezechiell, they are all vnto him in steede of sonnes. To bee briefe, when the whole people is called the inheritance,Ezech. 16. and peculier people of God, it is meant they are adopted of the Lord, the promise of saluation being offered vnto them and con­firmed by the seale of circumcision, But because many of them [Page] refuse that adoption by their ingratitude, and therefore inioy not the benefit therof, hence ariseth among them another difference, whiles the fulfilling of the promise is respected. Least there­fore it should seeme wonderfull vnto any, that that fulfilling of the promise appeareth not in many of the Iewes, Paule denieth them to haue beene comprehended in the true election of God. Or if any had rather in other wordes thus, the generall election of the people of Israel letteth not, but God by his secrete coun­sell may choose out from among them, whom he thinketh good. And this is a singuler testimonie of Gods free mercy, that he vouchsafed to make the couenaunt of life with one nation: but yet his hidden grace aboundeth more in y^e second election, which is restrained vnto a parte onely. And where he denieth all to be Israelites that are of Israell, and all to be sonnes, that are of the seede of Abraham, it is a kinde of collusion of wordes (whiche is, when a worde is repeated againe not altogether the same, but somewhat changed) seeing in the first member he comprehēdeth the whole progenie, in the other he noteth only the true sonnes, namely, which doe not degenerate.

7 But in Isaac shall thy seed be called. Paul goeth about this, that he might shew how the secrete election of God, doth do­minate ouer the externall calling: and yet is not contrary to it; but rather tendeth to the confirmation and perfection of it. That he might therefore in order declare them both, in the first place, he taketh it as a thing graunted,The secret elec­tion of God is not contrary to the externall calling. that the election of God is not tyed to the carnall generation of Abraham, neither is that con­teined in the condition of the couenant: which thing hee nowe confirmeth by a fit example. For if there ought to bee any natu­rall progenie, which should not fall from the couenant, that shold chiefly haue place in them, which did obteine the first degree: but seeing wee see euen in the first sonnes of Abraham, whiles hee was yet aliue,Gen. 21.12. Heb. 11.8. Gen. 17.20. and the promise yet fresh, that one of the seede of Abraham, was separated or put apart: how much more may that come to passe, in a long posteritie? and this testimonie is ta­ken out of Genesis, where the Lorde answereth Abraham, that he had hard his prayers touching Ismael: but yet there was an other in whom the promised blessing shoulde rest. Whereby it followeth that by speciall priuiledge some certaine men are [Page 120] chosen out of the elect people of God, in whom the cōmon adop­tion might bee effectuall and firme.

8 That is, they are not. Now out of the testimonie hee gathereth a proposition, wherein his whole purpose is included.There is a di­uersitie between y^e carnal sonnes of Abraham. For if in Isaac, and not in Ismael the seede bee called, and yet this was no lesse the sonne of Abraham then he: then must not all the carnall sonnes bee reckoned in the seede, but the promise must specially be fulfilled in some, and doth not generally, and indifferently belong vnto all. He calleth those the sonnes of the fleshe, in whom there is nothing more excellent then carnall progenie, as he calleth those the sonnes of promise, who are pecu­lierly sealed of the Lord.

9 For this is the worde of promise. He addeth another testimonie, in the explication whereof, wee may see with what diligence and dexteritie he handeleth the scripture. When the Lorde (quoth hee) saide hee would come,Gen, 18.10. and Sara should beare a sonne to Abraham, thereby hee insinuated, that his blessing was not yet extant, but was yet to come. Howbeit Ismael was nowe alreadie borne, when that was spoken: Therefore the blessing of God, was out of Ismaell. And let vs also by the way note, with what circumspection he proceedeth heere, least hee should exasperate the Iewes. For first the cause beeing suppressed hee doth simply declare the matter: then secondarily he openeth the fountaine.

[Page] 10 Neither hee onely. In this Chapter there are certain broken sentences: as this is, but Rebeeca also which had conceaued by one, our father Isaac. For hee endeth in the mid­dest thereof, before he come vnto the principall verbe. Yet the meaning is, that this diuersitie, touching the inheritance of the promise, may not onely bee seene in the sonnes of Abraham: but also there is a farre more euident example thereof in Iacob and Esau. For in the former, some might alleadge, the conditiō was not equall, because one was the sonne of an handmaid. But these were both of one wombe and twinnes, yet was one reiected, and the other receiued of the Lorde. Whereby appeareth, that the fulfilling of the promise, doth not indifferently fall out a like in all the sonnes of the fleshe. And because Paule did respect the persons, to whome God made his counsayle knowen, I choose rather to vnderstande the masculine Pronowne,The special election was not only reuealed to Abraham but also to Rebecca. then the New­ter, as Erasmus hath doone, For the meaning is, that the spe­ciall election was not onely reuealed vnto Abraham, but also af­terward to Rebecca, whiles shee did beare two twinnes in her wombe.

11 For yer the children were borne. Nowe hee begin­neth to ascend higher: namely, to shewe the reason of this diuer­sitie, which hee teacheth doth not consist in any thing els, then the election of God. For hitherto hee had touched in fewe wordes, that there was a difference amongest the carnall sonnes of A­braham: namely, notwithstanding they were all by cirumcision adopted into the fellowship of the couenant, yet the grace of God was not effectuall in them all: and that they therfore are the sonnes of the promise, who inioy the benefites of God. But whence that came, he had either not spokē of it, or els he had ob­scurely insinuated it. But nowe he doth plainely referre the whole cause, vnto the election of God, and the same free, and such as doth not depend vpon men: that in the saluation of the god­ly nothing might be sought for aboue the goodnesse of God: and in the destruction of the reprobate, nothing aboue his iust seueri­tie.The first propo­sition. Let this therefore be the first proposition, as the blessing of the couenant, doth separate the people of Israel from all other nations: so also the election of God discerneth the men of that nation, whiles he predestinateth some vnto saluation, and other [Page 120] some vnto condemnation. The 2. proposition is, that there is no other foundation of that election then the meere goodnes of God, and also mercie, since the fall of Adam,The second pro­position. which mercie (not for any consideration of woorkes at all) imbraceth whom it plea­seth. The third proposition, that the Lord in this his free electi­on is at libertie and loose from that necessitie,The third pro­position. that he should in­differently impart the same grace vnto all. But rather whom he will he passeth ouer, and whom he will he chooseth. All these thinges doeth Paule comprise briefly in one sentence, then after­ward he will prosecute the rest. Finally in these wordes, when they were not yet borne, or had done good or euill, he decla­reth that God in putting of a difference, could not haue respect to the woorkes, which were not yet. And they which reason to the contrarie, saying, that doth not let, but the election of God may discerne betweene men, according to their merites, because God doth foresee by the works to come, who wil be worthy or vn­worthy of his grace: doe not see more then the Apostle, but fal in that principle of religion, which ought to be very well knowen to all Christians: namely, that God could see nothing in the cor­rupt nature of man, such as was in Esau and Iacob, whereby he might be moued to doe good. Therefore when he saith, that both of them had then done neither good nor euil, it is also to be added which he presumeth: namely that both of them were the sonnes of Adam, by nature sinners, indued with no crumme of righte­ousnesse. Neither doe I therefore stand so long in expounding these, as though the minde of the Apostle were doubtfull: but be­cause the Sophisters not being cōtent with y^e simplicitie therof, goe about by their friuolous distinctions to creepe out hence, my meaning was to shew, that Paule was not ignoraunt of those thinges they bring: but that they rather are blinde in the first principles of religiō. Moreouer, although the corruption of na­ture, which is dispersed ouer all mankynde, before it come (as they say) into action, is auayleable enough vnto condemnation, wherby followeth that Esau was woorthely reiected, because naturally he was the sonne of wrath: yet least anye doubt should remayne, as though through respect of any fault or sinne his con­dition was the woorse, it was necessary as well sinnes as ver­tues should be excluded.

[Page]Surely true it is, that the next cause of reprobation, is, for that wee are all accursed in Adam: yet to the end we might learne to rest in the bare and simple will of God, Paule dyd lead vs a­side from the consideration thereof, for so long, vntill hee had established this doctrine: namely, that God hath a sufficient iust cause of election and reprobation in his owne will or plea­sure.

That the purpose of God, &c. Almost in euery woorde hee vrgeth the free election of God: for if works had place, he should haue said, that the reward of God might stande by workes. But hee opposeth the purpose of God, which is conteined (that I might say so) in his onely pleasure. And least there shoulde re­maine any doubt therof, by adding the other parcel, according to election, 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, y^t before the brethren were borne, & had done either good or euill, the one is reiected, y^e other is chosen: then if any would go about to attribute to their works y^e cause of differēce, the purpose of God shold so be ouerthrowē. 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 y^e 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 y^e 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 y^e 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 y^t may easily be seen, if we doe consider how litle accor­ding [Page 121] 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 y^t oracle giuen to Rebecca did auaile to the presente cause: namely, y^t by the Lordship of Iacob, & bondage of Esau, the spirituall condition of thē 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 takē out of Malachie, where the Lord vpbraiding the vnthankfulnes of y^e Iewes, first maketh mention of his goodnes towards thē.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 y^t 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 thē, then pledges of his beneuolence. For where the wrath of God is, there foloweth death: but where his loue is, there followeth life.

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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.

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 inquisitiō of any thing is, the more boldly he rusheth thither: so, when talke is of prede­stination, because he cānot bridle himself,Predestination is not therefore vtterly to be neglected, because it is a hard & dāgerous 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 predestinatiō? no not so. For seeing the holy ghost hath taught nothing, but y^t which is necessary for vs to know: assured­ly the knowledge thereof shalbe profitable, if it keep it self with­in y^e word of God. Let this thē be a sure obseruatiō with vs, y^t 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 w^t thē. Is there any vnrighteousnes with god? This is a mōstrous furie of mans wit, y^t rather it chargeth god of vnrighteousnes, thē it wil reproue itselfe of c [...]citie. neither wold paul fetch things far of, wherw^t he might trouble y^e readers: [Page 123] 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 o­ther, of the reprobate: and his will is, that in those, wee consider the mercy of God, but in these we acknowledge the iuste iudge­ment of God. First of all therefore hee aunswereth, that this co­gitation is execrable, that vnrighteousnes should bee thought to be with God: then secondly he declareth on both sides, how there can be none. Yet before we goe further, this obiection testifieth cleerely, that God hath elected some, & reiected othersome, & the cause is no where els to be sought for, then in his purpose. For if the difference were grounded vpon the respect of works, in vaine had Paule moued question of the vnrighteousnes of God, wher­of there could be no suspition, if he handled euery one according to his desert. Now this also is to be noted in this second place, y^t although he saw this part of doctrine could not bee touched, but murmuring speeches & also horrible blasphemies, would strait­waies rise against it, yet frākly & freely he doth denoūce it, yea he dissembleth not, what occasion of storming and murmuring there is offered vnto vs, whiles we heare, y^t before men are borne, euery one hath his lot appointed by the secret counsaile of God: yet ne­uerthelesse he goeth on, & without doubting, he denounceth that, which he had learned of the holy spirite. Whereby it followeth that their nicenesse is intollerable, who seeke to be wiser-in re­deeming & pacifying offences then the holy Ghost. Least God should be charged with any fault, they make religion of the mat­ter, simply to say, that the saluation and destruction of men, doth depend of his free election. If they restrained their mindes from wicked curiositie, and also brideled their tongues frō too muche lauishing, their modestie & sobrietie were to be allowed of: but what boldnesse is this, to bridle the holy ghost and Paule? Let this magnanimitie therfore florish in the church of God, that the true teachers be not ashamed of the simple profession of true do­ctrine, howsoeuer it be hated, and to refute whatsoeuer repro­ches [Page] the wicked thrust in.

15 For he saith to Moses.) Touching the elect, God can­not be charged with any vnrighteousnes: for he voutsafeth them of mercy according to his good pleasure. And yet here also the flesh findeth somewhat to murmure or complaine. Because it cā ­not yeeld this vnto God, that he should voutsafe one with fauour rather then another, vnlesse the cause appeare foorth. Because therefore it seemeth absurd, that some should be preferred before others without desert, the frowardnes of men maketh warres with God, as though he gaue vnto the persons more then equity. Now let vs see, how Paule defendeth the righteousnes of God. First he obscureth not, neither hideth that, which he saw to be o­dious: but in mainteyning thereof he proceedeth with immuta­ble constancie. Secondly, he laboureth not to finde out reasons to mollifie the asperity: but he counteth it sufficient, by the testi­monies of Scripture to restraine impure barkinges. This might seeme to be a cold excuse, that God is not vniust, because he is merciful to whō he wil: but because vnto God, his owne onely authority is sufficient, so y^t he standeth in no need of y^e defēce of a­ny other, it was sufficient vnto Paul y^t he was appointed a defē ­der of his owne right. And Paul bringeth here y^e answere which Moses receiued of the Lord, whē he prayed for y^e health of y^e whole people,Exod. 33.15. I wil haue mercy (saith the lord) on whō I wil haue mer­cy: & I wil shew compassion, to whō I wil shew cōpassion. By this oracle y^e Lord declared, howe hee is debtor to no man: & that it is of his free goodnes whatsoeuer he giueth vnto them: secōdly that this beneficency is free, that he may bestow it vpon whom he will: lastly, y^t no cause can be imagined aboue his wil, why he doth good vnto certayne men,, and willeth them well, not vnto al. His words are as much, as if it were said, looke vppon whom I haue once determined to haue mercy, I will neuer take my mercy from him: and I will for euer shew bountifulnesse vn­to him, to whom I haue determined to bee bountifull. And so hee noteth the highest cause of bestowing grace, namely, his voluntary decree: and withall hee insinuateth, that hee hath appoynted his mercye peculiarly for certaine. For both this short speech excludeth all forreyne causes: as when we cha­lenging to our selues free power of dooyng, wee saye, [Page 124] I will doe, what I will doe: And also the pronowne Relatiue expresseth plainely, that mercy is not indifferently for al. This libertie is taken from God, if his election be tyed to external cau­ses. In tow wordes which Moses vseth, the onely cause of sal­uation is expressed: for Chanan is to fauour, or giue a benefit free­ly & liberally: but Racham is to shew mercy. So that is brought to passe that Paul intendeth: namely, that the mercy of God be­cause it is free, is not tyed, but he may shew it where he lust.

16 So then it is not &c.) By that testimonie hee gathereth, that without all controuersie it followeth, the election of God is not to be attributed to our industrie, or studie, or indeuour: but is wholy to be referred vnto the counsaile of God. Least any shold thinke, that they who are chosen, are therefore chosen because they dyd deserue it, or had wonne vnto themselues the fauour of God by any meanes: or finally, because there was in them any crumme of dignitie or worthinesse, whereby the Lord might be prouoked. And vnderstand it simply, that it standeth not in our wil or studie (for he hath put course for study) that we should be nū bred amongest the elect: but that standeth wholy on the good­nesse of God, which choseth those freely, that neither will, nor studie, no nor thinke of it. And they who reason out of this place that there is in vs some force or vertue of studie, but whiche can doe nothing by it selfe, except it be holpen by the mercy of God, they doe it foolishly. For the Apostle doth not shewe what is in vs: but excludeth all our indeuours. It is therefore a meere cauillation that they bring in: namely, that wee will and runne, because Paule denieth it to bee in the willer or runner: seeing his minde is nothing els, then that neither will nor running doth any thing. Yet they are againe to bee reproued, who, to the ende they might giue place to the grace of God, abide se­cure and idle. For although we profite nothing by our owne study, yet that studie which is inspired of God is not vneffectual. These thinges are not therefore saide, that wee shoulde by our waywardnesse or slouthfulnesse choke the spirite of GOD infusing his sparkles into vs: but that we should vnderstand, it is of him, whatsoeuer we haue: and therefore let vs learne both to aske all things of him, to hope for all thinges, and to ascribe all things to him, & also with feare & trembling to seek our saluatiō. [Page] Pelagius hath gone about by another sophisticall, but a filthie or rotten cauillation, to abuse the sentence of Paule: namely, that it is not the willer or runner onely, because y^e grace of God helpeth. Whom Augustine hath not onely soundly, but wittilye refuted: for if the will of man be therefore denied to be the cause of election, because it is not the onely cause, but in part: then thus it may be saide againe, that it is not of mercy but of the willer and runner. For where there is a mutuall woor­kyng there shall also bee a mutuall praise. But assured­lie this last saying doeth fall with the weight of his owne ab­surditie:The saluation of the elect stan­deth wholy and onely vpon the mercy of God. let vs therefore determine that the saluation of those, whome it pleaseth God to saue, is so ascribed vnto the mercy of God, that nothing is left vnto the industrie of man. Neither hath it much more colour, that some would haue those recited to­gether in the person of the wicked. For howe shall it hang to­gether, to wrest those places of Scripture, where the righte­ousnesse of God is defended, to vpbraide vnto him tyrannie? A­gaine, is it like, seeing the refutation was readie and easie, that Paule, without speeche, woulde suffer the Scripture to bee so grossely abused? But these starting holes they haue soughte, who dyd measure this incomparable mysterie of GOD by theyr owne sense. It was a rougher doctrine, for their dain­tie, and tender eares, then that they coulde thinke it meete for an Apostle. But they ought rather to haue bended their own stifneckednesse to the obsequie of the spirite, that they might not haue been, so much addicted to their own grosse imaginations.

17 For the scripture saith, &c. Nowe hee commeth vnto the seconde member, of the reiection of the wicked. Wher­in, because there seemeth to bee somewhat more absurditie, so muche the more diligently hee goeth about to make manifeste, howe God in reiecting whome hee will, is not onely irreprehen­sible or without blame,Exod. 9.16. but also wonderfull in his wisedome, and equitie. Hee therefore taketh his testimonie out of Exo­dus. Where the Lorde saith it was hee that stirred vp Pha­raoh to that ende, that whiles he went about stubbornely to resist the power of GOD, hee beeing ouercome, and subdued, might be for an example how inuincible the arme of God is: to the bearing wherof, much lesse to y^e breaking wherof, no humaine [Page 125] strength is sufficient. Beholde the paterne that the Lord would shewe in Pharaoh.Two things to be considered in Pharaoh. Wherefore two thinges are to bee consi­dered here, the predestination of Pharaoh to destruction: which is verely referred vnto the iust, but yet secrete counsayle of God.

Secondly, the ende thereof, which is that the name of God might be celebrated: and to that ende doth Paule chiefly staye vpon it. For if this hardening be such, for the which the name of GOD deserueth to bee declared, that hee shoulde bee char­ged with vnrighteousnesse, is abhomination. It is an argu­ment taken from the places of contraries. But because ma­nie interpreters, whiles they go about to qualifie this place also, they doe corrupt it, first it is to bee noted, that for the worde stir­red vp. In Hebrewe it is, I haue ordeyned thee: where, the Lorde going about to declare that the stubbornnesse of Pharaoh was no let to him, that hee might not deliuer his people, affir­meth that his furie was not onely foreseene of him, and that hee had meanes prepared to brydle it, but also that hee had purpose­ly so ordeyned it, and verely to that ende, that hee might shewe foorth a more euident testimonie of his power. Some there­fore doe turne it amisse, namely that Pharaoh was reserued to a tyme, seeing rather hee speaketh of the beginning. For seeing many thinges else where occurre vnto men, whiche hinder their counsayles, and let the course of their actions, God saith Pha­raoh came from him, and that this person was layde vpon him. Vnto which sentēce y^e word raise or stirre vp, notably agreeth. Finally, least any should imagin, that Pharaoh was moued from aboue, by a certaine vniuersall and confused motion, that hee might rushe into that furie, the speciall cause or ende is noted: as if it were sayde, that God did not onely know what Pharoah woulde do: but also purposely appointed him to this vse. Where by it followeth, that it is in vayne nowe to striue with him, as though hee were bounde to giue a reason or account, seeing hee doeth willingly come forth himselfe, and preuenteth this obiecti­on, denouncing, that the reprobate, in whom hee will haue his name celebrated, come from the secret fountain of his prouidēce.

18 Therefore he hath mercie on whom he will. Heere followeth the conclusion of both members: which can not any way bee vnderstoode in the person of any other then of the Apo­stle: [Page] because straightwayes he addeth a communication with the aduersary, when he beginneth to bring foorth such things as may be obiected of the contrary part. Therfore it is not to be doubted but Paule speaketh these of his owne sence, as we haue admoni­shed a little before, namely, that God according to his pleasure, voutsafeth whom he seeth good of mercy: and draweth foorth y^e seuerity of iudgement against whom he list. For this hee goeth about to bring to passe amongest vs, that concerning the diuersi­tie is betweene the elect and reprobate, our mind might bee con­tent with this, namely, that it hath so pleased God, to illuminate some vnto saluation, and blind othersome vnto death: and not seeke for any cause aboue his will. For we must stande vpon these particles, of whom hee will, and whom hee will: Beyond y^t which he doeth not suffer vs to passe. But the worde harden, To harden how it is taken. when in the Scriptures it is attributed to GOD, it doth not onely signifie (as certaine tempering moderatours woulde haue it) a permission or suffering, but also the action of Gods wrath. For all externall thinges, which make to the ex­cecation of the reprobate, are the instruments of his wrath. And Satan him selfe, which inwardly worketh effectually, is so farre foorth his minister, that he worketh not but at his commaunde­ment.

Therefore that friuolous euasion or refuge, which y^e schoole men haue of foreknowledge, doth fall downe. For Paule doth not onely say, that the ruine of the wicked is foreseene of the Lorde, but is ordeined by his counsaile and will: as Salomon also teacheth,Prou. 16.4. that the destruction of the wicked, was not onely foreknowne, but that the wicked ones themselues were purpose­ly created, that they might perish.

19 Thou wilt say then vnto mee. Heere especially the fleshe stormeth, when it heareth howe it is referred vnto the will of God, that they are destinated vnto death which perishe. Wherefore the Apostle descendeth agayne vnto obiections, by taking to him the speeche of the aduersarie: because hee sawe the mouthes of the wicked coulde not bee stopped, but with full mouthes they woulde barke agaynst the righteousnesse of God. And hee doth notably expresse their affection. For, they not beeing content to defende themselues, make God guiltie in their steade: and then after they haue turned the fault of their condem­nation vpon him, they are grieued at his so great power. In deed they are constrayned to yeelde, but storming, because they can not resist: and attributing to him the principalitie they doe in a manner charge him of tyrannie, muche like as Sophisters in their Schooles doe in such sort babble of his absolute (as they call it) righteousnes, as though hee hauing forgotten his righte­ousnes, woulde make a tryall of the might of his lordeshippe, by mixting all thinges peruersely. Thus therefore doe the wic­ked reason in this place, what cause hath hee, why hee should be angry at vs? seeing he made vs such, seeing hee leadeth vs whi­ther hee lusteth at his pleasure: what els doth hee in destroy­ing vs, but reuenge his owne woorke in vs? neyther is it our part to contende with him: and howe so euer we striue, hee will haue the vpper hande. Therefore both his iudgement shall be vniust if he condemne vs: and also his power which hee abuseth nowe agaynst vs is licencious. But what doth Paul answere to these.

20 Who art thou O thou man, Because in Greeke there is the participle, it may also be read in the present tence, which doest striue, or contende, or fightest on the contrary: bee­cause this is expressed in the Greeke worde, to this sence, who art thou that takest vpon thee to contende with God:The first an­swere, but the sence is not muche diuers. By this first answere hee doeth nothing [Page] els then represse the wickednesse of that blasphemie, by an argu­ment taken from the condition of man. He will straightwaies adde another, whereby hee will cleare the righteousnesse of God, from all accusation.

This verily is apparaunt, that no cause is brought aboue the will of God. Seeing the answere was at hande, namely, that the difference doeth depende vpon iust causes: why did not Paule vse this conpendious or short forme, but placed the will of God in the highest degree, that it onely might suffice vs for all causes? assuredly if the obiection had been false, that God doeth reiect or elect according to his pleasure, whom hee eyther vouch­safeth not with fauour, or whom hee loueth freely, the refutation had not been neglected of Paule. The wicked obiect, that men are cleared from guiltines, if the will of God beare the chiefest sway in their saluation and destruction. Doth Paule denie it? Yea by his answere hee confirmeth, namely that God doeth de­cree or determine of men as it pleaseth him: yet in vayne and madly doe men rise vp to contende, because God by his right power, or authoritie assigneth to his woorkes what lotte he will. And they who say that Paule wanting reason, did flee vnto brau­ling, or chiding, charge the holy Ghost with great reproch. For hee woulde not at the first bring forth those thinges which might make to the defence of the equitie of God, and which he had in a readinesse, because they coulde not be conceiued or apprehended. Yea hee also so tempereth the seconde reason, that hee doeth not vndertake a full defence. But yet so that hee declareth or she­weth forth the righteousnesse of God, if it bee with deuout humi­litie and reuerence weighed of vs. That therefore whiche was most meete, hee admonisheth man of his condition, as if hee sayd, seeing thou art a man, thou must acknowledge thy selfe earth and ashes: why then doest thou contende with the Lord, about a mat­ter which thou canst not vnderstande? to bee briefe, the Apostle hath not brought that coulde bee sayde, but that was expedient for our rudnesse. Proude men storme, that Paul, not denying men to be reiected or elected by the secrete counsayle of God, al­leageth no cause, as though the spirite of God wanting reason helde his peace: and not rather by his silence did admonishe that the mysterie which the mindes of men do not comprehend, is re­uerently [Page 127] to be had in admiration, & so might bridle the wayward­nesse of mans curiositie. Let vs know therefore that God doeth not for any other end cease from speaking, but because he seeth his infinite wisedome cannot be comprehended by our slender capacity, and therfore sparing our infirmity, prouoketh vs vnto sobriety and modesty. Shall the thing formed. We see that Paul hitherto doth alway stand vpon this, namely, that the wil of God, although the reason therof is vnknowen to vs, is to bee counted iust. For he sheweth that the Lord hath his right taken from him,The wil of God is alway iust howsoeuer we see not the rea­son of it. if hee bee not at liberty to doe with his creatures what hee lust. This seemeth hard to the eares of many. And there are also some who alleadge that God is put to great reproche, if such li­berty be giuen vnto him, as though they with their disdainfulnes were better diuines, then Paule, who hath appointed this rule of humilitie to the faithfull, that they shoulde wonder at the po­wer of God, and not esteme it after their owne iudgement. And hee represseth this arrogancie of striuing with God, by a most fi [...] similitud, wherein he seemeth rather to haue alluded vnto Esay, Esay. 5.9. Iere. 28.6 then Iere. For nothing els is taught with Ieremie, then that Is­rael is in the hand of the Lorde, so that for his sinnes hee maye breake him in peeces, as a potter may his earthen vessel. But E­say goeth higher: saying, woe be to him that gaine sayeth his ma­ker: namely, to the pot y^e striueth with the potter. Shall y^e claye say to his potter, what makest thou? &c. And surely there is no cause why mortall man shoulde preferre himselfe before an [...]ar­then vessell, when he compareth himselfe with God. Neither are wee to be very curious in applying that testimonie to the present cause, seeing the minde of the Apostle was onely to allude vnto the wordes of the Prophete, that his similitude might haue the more waight.

21 Hath not the Potter authoritie: The reason why the thing formed, ought not to striue with his former: because the maker doth nothing but by his right or authoritie. By the worde power, he vnderstandeth not, that hee hath strength and force, to doe with his vessell what he lust: but that this preemi­nence or authoritie doth agree vnto him, by good right. For his minde is not to giue vnto God any licencious power: but such as is worthily giuen vnto him.

[Page]Furthermore in applying the similitude, consider this, as the potter doth take nothing from the claye, what fourme so­euer hee giue it: So to what condition soeuer God create a man, he taketh nothing from him. Onely that is to be remem­bred, namely that God is partly robbed of his honour, vnlesse such autoritie be giuen vnto him, ouer men, that he may be iudge of life and death.

The second an­swere. 22 What and if. The seconde answere, wherein he doth briefly declare, although the counsel of God be incomprehensible on this part, yet it is apparant, his equitie is vnblamable, no lesse in the destruction of the reprobate, then in the saluation of the e­lect. He doeth not giue a reason of the election of God in such sort as though hee woulde assigne the cause why this man is cho­sen, and that reiected. For both it was vnmeete, that those things which are conteined in the secrete counsayle of God, should come vnder the censure of man: and also that mysterie was vnfoldable. therefore hee restrayneth vs, from examining those things curi­ously, which exceede the capacitie of man: in the meane while he sheweth, that so farre forth as the predestination of God doeth shewe forth it selfe, therein appeareth true righteousnesse. I take the particle eide, which Paul vseth, as though it were said, what and if? that this whole sentence may be interrogatiue.

For so the meaning shall be more apparant: and it shall be a kind of silence or concealing, wherein must be vnderstood, who there­fore can accuse him of vnrighteousnesse, or appoint him a day? For here appeareth nothing but the moste straight rule of righ­teousnesse. But if wee will vnderstande the minde of Paule, euery worde almost is to be examined. For thus hee reasoneth, there are vessels prepared for destruction, that is, bequeathed and destinated to destruction: there are also vessels of wrath, that is, made and formed to this ende, that they might be testimonies of [Page 128] the vengeance and wrath of God. Now if God patiently suf­fer those for some time, not destroying them at the first moment, but differring the iudgement prepared for them, and that to shew forth the testimonies of his seueritie, that others might bee terri­fied by so horrible examples: and also to set foorth his power, whereunto hee maketh them diuersly to serue: and lastly that thereby the greatnesse of his mercie towardes the elect might be better knowen, and more clearely appeare: what is woorthie to be reprehended in this dispensation? howe be it it is no mar­uell though he shewe not, whence it is that they are vessels prepa­red for destruction. For out of that is gone before, he taketh it to be a sure thing, that the cause is hid in the eternall, and vnsearch­able counsell of God: the righteousnes wherof we ought rather to worship, then to search after. And he hath put vessels in a gene­rall signification for instrumentes. For whatsoeuer action there is in any creature, it is (as a man would say) the ministery of the power of God. Very fitly therefore are wee the faithfull called vessels of mercie, whiche the Lord doeth vse as instrumentes to shewe foorth his mercie: and the reprobate, the vesselles of wrath, seeing they serue to shewe foorth the iudgementes of God.

23 That hee might also declare the riches. Because I doubted not but in these two particles, kai ina, and that, there was a displacing of woordes, that being in the first place shoulde bee in the last: to the ende this member might the better agree with the former, I haue translated it: That he might also de­clare. And it is the seconde reason,By the destruc­tion of the re­probrate Gods mercy towards the elect is made more manifest. which manifesteth the glory of God in the destruction of the reprobate: because thereby the greatnes of the goodnes of God towards the elect is more large­ly confirmed. For what do these differ from those, but that they are deliuered from the same goulfe of destruction by the Lord? And that by no desert of their owne, but of his free good­nesse. Therefore it can not otherwise bee, but that infinite goodnesse of God towardes the elect, shoulde bee commended more and more, when wee consider howe miserable all they are, who doe not escape his wrath. I interprete the word glory, which is twise repeated heere, to bee put for the mercy of God, by the figure, metonymia, which is heere by putting the effect [Page] for the cause: for his chiefest prayse consisteth in doyng good. So to the Ephesians,Ephe. 1.13. after hee hath taught how we are adopted of God, to the prayse of the glory of his grace, shortly after hee addeth, that wee are sealed by the spirite of inheritaunce to the prayse of his glory, the woorde grace being left out. His mea­ning therefore is to signifie, that the elect are instrumentes or vesselles, whereby God doth exercise his mercie, that hee might gloryfie his name in them.

And although in this seconde member hee doeth more ex­pressely affirme, that it is God who prepareth his elect vnto glo­rie, when as before hee had simplie sayde, that the reprobate are vesselles prepared vnto destruction: yet there is no doubt but the preparation of them both, doeth depende vppon the secrete counsayle of God. Otherwise Paule had sayde, the reprobate giue or cast themselues into destruction, But nowe hee giueth to witte, that before they are borne, they are already addicted to their lot.

26 Whom he hath also called. Out of that disputation which hee hath hitherto had of the libertie of Gods election, two [Page 129] thinges followed: namely that the grace of God is not so inclu­ded within the people of the Iewes, that it can not also flowe forth vnto other nations, and spread it self ouer the whole world. Secondly that it is not so tyed to the Iewes, that it must needs come vnto all the sonnes of Abraham according to the fleshe, without exception. For if the election of God, be grounded vp­on his pleasure onely: whither so euer his will shall turne 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.

[Page]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, y^t 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 y^e 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 [Page 130] 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, [Page] 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 people out of the captiui­tie of Babylon: hee woulde the benefite of his deliueraunce shoulde come vnto a very few of so great a multitude: whiche might iustly be called the remnant of that destruction, in respect of the multitude of people, which he suffered to perish in exile­ment. Nowe that same carnall restitution, did figure the true in­stauration of the Church of God, which is accōplished in Christ: Yea, it was onely the beginning thereof. That therefore which happened then, must needes more certainly be fulfilled nowe in the progresse and perfection of the deliuerance.

25 For hee making his account short. The diuersitie of interpretations being omitted, this seemeth vnto me the natural sense, the Lord will both so shorten, and cut off his people, y^t that which shall remaine may seeme (as it were) a certaine consump­tion, that is, the forme or print of a wonderfull great ruine. Yet this fewnesse which shall remaine of the cōsumption or wasting, shalbe y^e worke of y^e Lords righteousnes: or, which I like better, shal serue to testify y^e righteousnes of god through y^e whole world

Because, worde, generally in Scripture signifieth a thing, worde consummated or perfected, is put for consummation or perfection. Where many interpreters haue grossly erred, whiles they goe about to reason too subtillie. For they haue ima­gined, that the doctrine of the Gospell is so called, because the ceremonies beeing cutte off, it is a briefe abridgement of the lawe. Although it ought: rather to be called a consumption.

Where also not onely there, but in Esai and Ezechiel, the inter­preter hath erred,Esay 10.22. & 28.22. Ezec. 11.13. where it is sayde, Ah, ah, Lorde God, wilt thou make a consummation of the remnantes of Israell? when the Prophetes woulde say, wilt thou destroy euen the remnauntes vnto vtter destruction? and that commeth to passe thrugh the am­biguitie or doubtfulnes of the Hebrewe worde.

[Page 131]For seeing the woorde Chalah may signifie as well to ende and finish, as to consume, this difference hath not been sufficient­ly obserued in his place. Neither hath Esay worde for worde so spoken, but he hath put two substantiue nownes, namely, con­sumption, and definition, or deciding and ending: so that the de­sire or seeking after Hebraisme in the Greeke interpreter is marueylous vnreasonable. For to what purpose is it, to in­wrappe a sentence, by it selfe cleare, in an obscure figuratiue speech? Adde also that Esai speaketh heere excessiuely, whiles by consumption hee meaneth extenuation or diminishing, suche as is wont to be in some famous destruction.

29 And as Esay had sayde before. Hee bringeth an­other testimonie out of the first chapter, where the Prophete be­wayleth the destruction of Israel in his time. And if that hath been once done, it is no newe example. For the people of Isra­el hath no prerogatiue, but from their parentes or auncetours: who notwithstanding were handled in such sorte, that the Pro­phete complayneth they are so afflicted, that they were but a li­tle from the destruction of Sodom and Gomorrhe. Yet this difference there was, that a fewe were reserued for a seede, to rayse vp the name, least it shoulde perishe vtterly, and by eternall forgetfulnesse be wiped out. For it behooued God, alway to be so mindefull of his promise, that in the middest of his most seuere iudgementes, he might leaue some place for mercie.

30 What shall wee say then? Nowe, that hee might take from the Iewes all occasion of murmuring agaynst God, hee beginneth to shewe those causes may bee comprehended by mans capacitie, why the nation of the Iewes was so reiected. But they doe leudly, and inuerte order, who goe about to sette and erecte these causes aboue the secrete predestination of God, which hee taught before to bee taken for the first or highest cause. Howebeit as that is aboue all causes: so the corruption and wic­kednesse of the vngodly doeth giue place and matter to the iudge­mentes of God. And because hee had to deale in a difficulte cause, he vseth a communication, and demaundeth (as though he doub­ted) what might bee sayde heere. That the Gentiles whiche followed not righteousnesse. Nothing was thought more ab­surde or vnlike, then that the Gentiles, who hauing no care of righteousnesse, wallowed in the pleasures of their fleshe, being called into the participation of saluation, shoulde obtayne righteousnesse: and the Iewes on the contrary, who seriously gaue diligence to the woorkes of the lawe, shoulde bee put be­side all rewarde of righteousnes.

Paule so vttereth that in bare woordes, which was a mar­ueylous paradoxe or straunge thinge, that by a reason added, hee tempereth what so euer sharpenesse or roughnesse was in it: namely that that righteousnesse the Gentiles attayned vnto, doth consist in fayth: and therefore doeth depende vpon the mer­cie of the Lorde, and not on mans owne woorthinesse. And that that studie of the lawe was in the Iewes, was preposterous, be­cause they sought to bee iustified by woorkes: and so they labou­red to attayne vnto that, whereunto man can not come. Yea, they also were offended at Christ, by whom onely wee haue en­teraunce to obtayne righteousnesse.

But the purpose of the Apostle in this former member, is to aduance the meere grace of God, that no other cause shoulde bee sought for in the calling of the Gentiles then this, name­ly, that hee vouchsaued to imbrace them, being vnworthie of his fauour.There is no sal­uation without righteousnesse. Hee speaketh of righteousnesse by name, without the which saluation commeth not: but whiles hee sayth it proceeded [Page 132] from faith, hee giueth to vnderstande that the righteousnesse of the Gentiles doth consist in free reconciliation. For if any i­magine they were therfore iustified, because by fayth they had gotten the spirit of regeneration, he is farre wide from the mind of Paul. For it could not be true, y^t they obtayned y^t they sought not, vnlesse the Lorde freely imbraced them straynge and wande­ring, & offered them righteousnesse, whereof, in as much as they knewe it not, there coulde flourishe no studie amongst them. But also it is to bee noted, that the Gentiles did not otherwise ob­teine righteousnesse by fayth, but because God preuented theyr fayth by his grace.

For if by fayth they had first attayned vnto righteousnesse, this nowe had been to followe it. Therefore fayth it selfe was a portion of grace.

31 Israel in following righteousnesse. Paul doth frank­ly denounce that, which was incredible to bespoken, namely, that it was no maruell, if the Iewes by following righteousnesse earnestly, profited nothing: because by running out of 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.

[Page] 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.

[Page 133]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.

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 y^e 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, pretendeth he meant no harme. And this pretence at this day holdeth a great many, that they apply not their studie to search out the truth of God, be­cause they thinke that to bee excusable whatsoeuer they trans­gresse of ignorance, without set malice, yea with a good in­tention. But there is none of vs can excuse the Iewes, that [Page 134] they crucified Christe, that they cruelly raged against the Apo­stles, that they went about to destroy and extinguish the Gospel: and yet they had the same defence, wherin wee glory securely. Therefore let those vaine hastings or wranglings of good inten­tion goe. If wee seeke the Lord from our heart, let vs follow the way by the which there is accesse vnto him. For it is better, (As Augustine saith) yea euen to halt in the way, then to runne stoutly out of the way. If we would be religious, let vs remem­ber that is true which Lactantius teacheth, namely, that is true religion, which is ioined with the word of God. And againe when we see them to perish, who through good intention wan­der in darknes, let vs think we are worthie of a thousand deaths, if we, being illuminated of God, do wittingly & willingly wan­der from his way.

3 For they being ignorant of the righteousnes of God. Behold how through rash zeale they erred: namely, that they went about to erect their own righteousnes: which foolish trust came of the ignorance of Gods righteousnes. Mark the antithe­sin or contrarietie of the righteousnes of God and men: first we see they are opposed one against the other as things contrary, & which cannot stand together: whereby it foloweth, that the righ­teousnes of God is ouerthrowne, so soone as men establish their owne righteousnes. Secondly, to the ende the Antitheta, or con­trarieties might answer one the other,What righteousnes is called the righteousnes of God, and what the righteousnes of men. out of question that is cal­led the righteousnes of God, which is the gift of God: as a­gaine that is called the righteousnesse of men, which they seeke, in, or of themselues, or which they trust that they bring vnto god. Therefore he is not subiect to the righteousnes of God, who wil bee iustified in himselfe: because the first steppe to obteine the righteousnes of God, is, to resigne or forsake his own righteous­nes: for, to what end is it, to seeke for righteousnes elswhere, but because necessitie doth constraine vs? and we haue declared in a­nother place, how men put on the righteousnes of God by faith: namely, because the righteousnes of Christe is imputed vnto thē. Finally, Paul doth greatly disgrace that pride wherwith hypo­crites are puffed vp, howsoeuer it be couered with a faire face of zeale, whiles he saith, the yoke of god beeing as it were shaken [Page] off, they are all aduersaries and rebels against the righteousnes of God.

4 For Christe is the ende of the law. The worde fulfil­ling, seemeth vnto me, not to serue amisse in this place, as Eras­mus also, hath translated it perfection: but because the other rea­ding is receiued by the consent almost of all men, and the same also agreeth well, the readers for my part shalbe at libertie to reteine it. By this reason the Apostle meeteth with an obiec­tion, which might bee moued against him. For the Iewes might seeme to haue kept the right way, because they ap­plyed or gaue themselues to the righteousnesse of the lawe: It stoode him in hande to refute this false opinion, whiche thing hee doth heere. For hee sheweth that hee is a preposterous interpre­ter of the lawe, who seeketh to bee iustified by the works there­of: because the law was giuen to this end, that it might lead vs by the hand to another righteousnesse. Yea, whatsoeuer the lawe teacheth, whatsoeuer it commandeth, whatsoeuer it promiseth, it hath Christe alway for his marke: so then all the partes thereof are to bee directed vnto him. And that cannot bee, vnlesse we, be­ing spoyled of all righteousnes, confounded with the knowlege of sinne, doe seeke for free righteousnesse of him onely. Where­by it foloweth, that the corrupt abuse of the law is iustly repre­hended in the Iewes, who lewdly of their helpe made their hinderance: yea it appeareth they did shamefully lame the lawe of God, who hauing reiected the life or soule thereof, did take to them the dead body of the letter. For albeit the lawe of righ­teousnesse doth promise a rewarde to his obseruers: yet after it hath brought all vnder giltinesse, it substituteth a new righteous­nesse in Christe, which is not gotten by the merite of woorkes, but, beeing freely giuen, is receiued by faith. So the righteous­nesse of faith (as wee sawe in the first Chapter) hath testimonie of the lawe. And wee haue heere a notable place, that the lawe in all his partes respecteth Christe: and therefore no man can haue the true vnderstanding thereof, who doth not still seeke to come vnto this marke.

6 For Moses describeth &c. That it might appeare how greatly the righteousnesse of faith, and the rigteousnes of works are contrary one to the other, he compareth them together. For by comparison, the repugnancie which is betweene thinges con­trary appeareth better. And hee dealeth,Why paul ra­ther alleageth the testimony of Moses then the Prophetes. not with the oracles of the Prophetes, but with the testimonie of Moses, for this onely cause, that the Iewes might vnderstand, there was not a law gi­uen by Moses, which should hold them in y^e confidence of works: but which should rather lead thē vnto Christ. For although hee shoulde haue alleadged the Prophets for witnesses of his sen­tence: yet this doubt had remained, why the lawe did prescribe another forme of righteousnesse. Hee therefore notably remo­ueth this scruple whiles he confirmeth the righteousnes of faith, euen by the doctrine of the lawe.

Furthermore, whereas Paule maketh the lawe consent with faith, and yet opposeth the righteousnesse of that,The law hath a twofold acception. against y^e righ­teousnesse of this, the reason thereof must be knowen. The lawe hath a twofolde acception. For sometime it signifieth all that doctrine was deliuered by Moses, sometimes but that part which was proper to his ministerie: namely, which is conteined in precepts, rewardes, and punishments. For Moses generally [Page] had this office, that he might instruct the people in the true rule of godlinesse. Which thing if it be true, it behoued him to preach repentance and faith: but faith is not taught, vnlesse the promi­ses of Gods mercy, and the same free promises be propounded or set before the people: therefore it behoued him to bee a Prea­cher of the gospell: which thing hee did faithfully as appeareth by diuers places. And to the ende he might informe the people vnto repentance, it was his part to teach what maner of life were acceptable to God: & that he hath comprised in the precepts of the lawe. Now to the ende hee might put into the mindes of the people a loue of righteousnes, and againe, inserte a hatred of sinne, promises and threatnings were to bee added: whiche might declare, how there are rewardes laid vp for the iust, and horrible punishments for the wicked. Now also it was the du­tie of the people to cōsider by how many wayes they were accur­sed, and howe farre they were from that, that they could merite God by their workes: so they being in dispaire of their owne righteousnes might flee vnto the hauen of Gods goodnesse, and that is vnto Christe himselfe. This was the ende of Moses mi­nisterie.

And now because the promises of the gospell are onely read heere and there in Moses, and the same also verie obscurely: but the precepts and rewardes appointed for the keepers of the lawe appeare eftsoones: worthily is this office properly and pe­culiarly giuen vnto Moses, to teach what true righteousnes of workes is: secondarily, to shewe what reward remaineth for the obseruation, and what punishment for the transgression thereof. In this respect Moses himselfe is compared with Christe in Iohn: where it is saide, The lawe was giuen by Moses, grace and truth is fulfilled by Christe. And so often as the lawe is ta­ken so stricktly,Iohn 1.17. Moses is couertly opposed vnto Christe: and therefore wee are then to consider what the lawe conteineth in it selfe, beyng separate from the gospell. That therfore which is saide heere of the righteousnesse of the lawe, must be referred not vnto the whole office of Moses, but vnto this part, which pe­culiarly in a maner was committed vnto him.

Nowe I come vnto the wordes, For Moses describeth. [Page 136] Paule hath Graphei, in latine, scribit, in english he writeth, Apheresis is y^• taking away of a letter or silla­ble from the be­ginning of a word. Leuit. 18.5. but it is the figure Aphaeresis, for the word describit, id est, hee describeth. And the place is taken out of Leuiticus, where the Lorde promiseth eternall life to them shal keepe his lawe. For thou seest that Paule also hath so taken it, not of a temporall or transitory life onely, which pleaseth a manie. And Paule rea­soneth thus from that place, seeyng no man can obteyne righ­teousnesse prescribed in the lawe, but he that fulfilleth exactly euery part thereof: and all men haue alway beene farre from that perfection: in vayne doth any seeke for saluation this way. Israel therefore did amisse, which thought he coulde obtayne the righteousnesse of the lawe, from the which we are all ex­cluded. See howe he argueth from the promise it selfe, that it profiteth vs nothing, namely, because of the impossible condi­tion.

What a foolish toy is it then, to alleadge legal promises, to esta­blishe the righteousnesse of woorkes? For a sure curse abydeth for vs and thē: so farre is it off that saluation should come thence vnto vs. The more abhominable is the sottishnes of Papistes, who thinke it sufficient to proue merits, by bare promises. It is not in vayne (quoth they) that God hath promised life to his wor­shippers: but in the meane while they see not, that it is therefore promised, that the sence of their transgressions, might put into al men y^e feare of death: & so they being forced by their owne want, might learne to flee vnto Christ.

6 But the righteousnes whiche is of faith.) This place is suche as maye greatelye trouble the Reader: and that for two causes. For both it seemeth to bee improperly wrested of Paule, and also the wordes seeme to be chaunged into another sence. But concerning the words we shall see what is to be said of them: First let vs consider the application. For it is a place of Deuteronomie, where (as in the former place) Mo­ses speaketh of the doctrine of the lawe:Deut. 30.12. and Paule draw­eth it vnto the promises of the Gospell. This knotte maye bee well vntied, thus, Moses in that place sheweth the facili­tye or easinesse of comminge vnto life, because the wil of God was not nowe hidde nor sette a farre off from the Iewes, [Page] but was layd before their eyes. If he spake of the law onely, it had beene a friuolous argument: seeing the law of God, being put before our eyes, is nothing more easie to be done, then if it were set a farre off. Therefore he noteth not the lawe onely, but in generall all the doctrine of God, which comprehendeth vnder it the Gospell. For the worde of the law by it selfe, is neuer in our heart: no not the least sillable thereof, vntil it be put in, by the faith of the Gospel. Secondly, yea euen after regeneration, the worde of the lawe shall not properly bee saide to be in our heart: because it requireth perfection, from the which the faith­full themselues are farre off. But the worde of the Gospel hath his seate in the heart, although it filleth not the heart: for it of­fereth pardon for the imperfection and want. And Moses alto­gether in that Chapter (as also in the fourth) studieth to com­mende vnto the people the singuler loue of God, because he had receiued them into his tuition and gouernment: whiche com­mendation could not be taken from the bare lawe. Neither let­teth it, that Moses preacheth there of reforming the life vnto the rule of the lawe: for the spirit of regeneration is coupled with the righteousnesse of faith. Therefore he collecteth the one out of the other: because the obseruation of the lawe, is of the faith of Christ. Neither is it to be doubted but this sentence de­pendeth vpō that principle, the Lord shal circumcise thine heart: which he had put downe a little before in the same Chapter.

Wherefore they are easily refuted, who say that Moses intrea­teth there of good workes. Indeede I confesse that to be true: but I deny it to be absurd, that the obseruation of the law should be drawen from this fountaine, that is, [...]om the righteousnes of faith. Nowe the opening of the words is to be sought for. Say not in thy heart, who shal ascende &c. Moses nameth heauen & the Sea, as places furthest off, & hard for a man to come vnto. But Paule, as though there were some spirituall mystery hidden vn­der these wordes, draweth them vnto the death and resurrection of Christ. If any alleadge, that this interpretation is too muche wrested, and too subtile, let him know the minde of the Apostle was not, curiously or exactly to handle the place of Moses: but onely to apply it vnto the treatise of the present cause. He doeth not therefore recite sillable by sillable what is in Moses: but he [Page 137] vseth a polishing, whereby hee applyeth the testimonie of Mo­ses more neerely to his purpose. Hee spake of p [...]aces are not to bee come vnto▪ Paule hath expressed those places, whiche are most of all hidden from our eyes, and yet are to bee [...]ee [...]e of our faith.

Wherefore if you take these to be spoken by the way of amplifi­cation or polishing, thou canst not say that Paule hath violently and vnaptly wrested the woodes of Moses: but rather thou wilt confesse that without any damage to the sense, hee hath notably alluded vnto the wordes, heauen and Sea. Now let vs expound the wordes of Paule simply. Because the assurance of our sal­uation dependeth vpon two principles▪ namely, whiles wee vn­derstande that life is purchased for vs, and death conquered to vs. With both which, he teacheth our faith is supported by the word of the Gospell. For Christe by dying hath swallowed vp death: by rysing againe he hath gotten life in his power.

Nowe in the gospell the benefite of Christes death and re­surrection is communicated vnto vs; then there is no cause that wee shoulde seeke further for any thing. Therefore that it myght appeare the righteousnesse of faith is aboundantly suffi­cient vnto saluation, hee teacheth that those two members, which onely are necessary vnto saluation, are conteined in it. Who then shall ascend into heauen? Is as much as if he said, who knoweth whether that inheritance of eternall and celestiall life abideth for vs? Who shall descend into the deepe? As if thou said, who knoweth whether eternall death of the soule also follow the death of the bodie? Both which doubtes hee tea­cheth to bee taken away by the righteousnesse of faith: For the one should bring Christ downe from heauen,Christ in his humane nature hath taken posse­sion of the hea­uens for the faithfull. the other frō death should bring him backe againe. For the ascention of Christe in­to heauen, ought so to establish our faith of eternall life, that hee in a maner draweth Christe himselfe out of the possession of the heauens, that doubteth whether the inheritance of heauen, bee prepared for the faithfull, in whose name and cause hee is entred in thyther. Likewise, seeing hee tooke vpon hym the great horrours of Hell, that hee myghte deliuer vs thence, to call it into question, whether the faythfull [Page] be still subiect to this miserie, is to make his death voide, and in a maner to denie it.

8 But what saith it. That negatiue speech which the Apostle hath hitherto vsed, did serue to take away the impedi­ments of faith: it remaineth therefore that he declare the maner of obteining righteousnesse, vnto the which ende this affirmati­on is added. And whereas there is an interrogation interposed, when they might all haue beene spoken together in on course of speeche, that is done to procure attention. And also his meaning is to shewe, what a great difference there is betweene the righteousnes of the law and the Gospel: seeing that sheweth it selfe a farre off, it doth driue away all men from comming vn­to it: but this offering it selfe at hand, doth familiarly inuite vs vnto the fruition of it. The word is neere thee. First of all this is to bee noted, that least the mindes of men beeing carried away by vaine circumstances, shoulde erre from saluation, the boundes of the worde are prescribed vnto them, within the whi­che they ought to keepe themselues, For it is as if hee shoulde commaund them to bee contente with the worde onely, and ad­monish them that in this glasse the secretes of heauen are to bee seene, which would both dasill theyr eyes with their brightnes, & astonishe their eares, and also make the mynd it self amased. Therefore the godly receiue an excellent consolation out of this place, touchyng the certaynetie of the worde: namely, that they may as safely rest therein, as in the most present beholdyng of things, or as in any thyng is present and in hande. Secondly it is to bee noted, that suche a worde is propounded by Moses, wherein wee haue firme and sure trust of saluation. This is the worde of faith. Iustly doth Paule take that: for the doc­trine of the lawe, doth not pacyfie and quiet the conscience: ney­ther doeth it minister vnto the conscience those thinges where­with it ought to bee content. Yet in the meane whyle hee ex­cludeth not the other partes of the worde, no not the precepts of the lawe: but his mynde is to put downe remission of sinnes for righteousnesse, and that without suche exact obedyence as the lawe requireth. Therefore the worde of the gospell, wherein wee are not commaunded to merite righteousnesse by workes, but to imbrace it by faith, being freely offered, sufficeth to pacifie [Page 138] mens consciences and establish their saluation. And the worde of faith by the figure Metonymia, is put for the worde of promise, that is for the gospel: because it hath a relation with faith. For the contrarietie whereby the law is discerned from the gospell muste bee vnderstood. And out of this note of distinction we ga­ther, as the lawe requireth workes, so the gospell requireth no­thing els, but that men bring faith to receiue the grace of God. This parcell whiche wee preache, is therefore added, least any shoulde suspect Paule to dissent from Moses. For hee testifieth that in the ministerie of the Gospell hee agreeth with Moses: seeing he also did not place our felicitie any other where then in the free promise of Gods grace.

9 So that if thou confesse. This also is rather an allusion then a proper and naturall interpretation. For it is like that Moses by the figure Synecdoche did vse the worde mouth, Synecdoche, is when by one thing another is vnderstood. for face or countenance. But it was not vnseemely for the Apostle to allude vnto the worde mouth to this sense, when the Lorde publisheth his worde before our face assuredly hee calleth vs vn­to the confession thereof. For wheresoeuer the woorde of the Lorde is there it ought to fructifie: and the fruite, is the confes­sion of the mouth. Whereas hee putteth confession before faith, it is the figure Anastrophe, very vsuall in the Scriptures. For the order had beene better,Anastrophe, is an inuersion of wordes when y^t is first should be last, &c. if faith of the hearte being put in the first place, confessiō of the mouth which proceedeth thence, had beene added. And he doth confesse the Lorde Iesus aright who adorneth him with his vertue, acknowledging him to bee such one, as hee is giuen of the father, and described in the Gos­pell.

And whereas resurrection onely is named, wee must not so take it, as though his death were in no place: but because Christ by rysing again made vp our saluation. For albeit our redemption and satisfaction was accomplished by his death, by the which we are reconciled vnto God: yet the victorie against sinne, death, and Satan, was gotten by his resurrection. Hence also came righteousnesse, newnes of life, and the hope of blessed immortali­tie. And therefore oftentimes resurrection only is set before vs for our confidence of saluation, not that it shoulde lead vs away from his death, but because it testifieth the effecte [Page] and fruite of his death: to bee briefe, his resurrection conteineth in it his death. Whereof we haue said somewhat in the vi. chap­ter. And also that Paule requireth not onely an historicall fayth, but hee compriseth the ende thereof in the resurrecti­on. For wee must remember wherefore Christe rose againe: namely, that in raysing him, the counsaile or aduise of God the father was, to restore vs all to life. For although Christe had this power of himselfe to take his soule againe, yet notwithstā ­ding, this worke for the most part in the scripture is ascribed vn­to God the father.

10 For with the hearte man beleeueth vnto righteous­nes. This place may further vs to the vnderstanding of the iustification of faith. For it declareth that wee are thereby iu­stified, that we imbrace the mercy of God offered vnto vs in the Gospell: hence therefore is it, that wee are iuste, because wee be­leeue that God is gracious vnto vs in Christe. But let vs note, that the seate of faith is not in the head but in the hearte: and yet I will not contend about that matter, in what part of the body faith resteth: but because the worde hearte, is almost alway ta­ken for a serious and sincere affection,What faith is. I say faith is a firme & effectuall confidence, and not a bare knowledge onely. With his mouth man maketh confession vnto saluation. It may seeme marueilous, why hee should now attribute a portion of our saluatiō vnto confessiō, hauing so often before this testified▪ that wee are saued by faith onely. But thereby it may not bee collected, that confession is the cause of our saluation: onely his minde is to shew, how God doth perfect our saluation: namely, whiles he causeth faith w^t hee hath put into our harts, to appeare forth by cōfessiō. Yea his mind was simply to note which is true faith,The nature of a true faith. whence this fruite proceedeth, least any shoulde pretende a vayne title of faith for it: for true faith ought so to kindle the hearte with the studie of Gods glory, that the flame thereof may appeare foorth. And surely, hee that is iustified, euen nowe alreadie hath obteined saluation: therefore the faith of the hearte maketh no lesse vnto saluation, then the con­fession of the mouth. Thou seest hee hath so distingui­shed, that hee referreth the cause of iustification vnto faithe: [Page 139] and in the second place sheweth, what is necessarie for the con­summation of saluation. For neither can any beleeue but hee must confesse with his mouth: and there is a necessitie of perpe­tuall consequence, not which may ascribe saluation vnto confes­sion. But let them see, what they can answere vnto Paule, who at this day proudly boast vnto vs an imaginarie faith, whiche beeing contente with the secrecie of the heart, leaueth out con­fession of mouth, as a superfluous thing. For it is too childishe to saye there is fire there, where there is neither flame nor heate.

11 For the scripture saith. hauing noted the causes why God did iustly reiect the Iewes, hee returneth to affirme or proue the calling of the Gentiles: which is the other part of the question, wherein hee is nowe conuersant. Because there­fore he had declared the way whereby men come vnto saluation, and the same is no lesse common and open for the Gentiles then the Iewes: Nowe adding first an vniuersall signe, hee doeth plainely extende it to the Gentiles: secondly he also calleth the Gentiles by name vnto it. And hee repeateth that testimonie which he had alreadie alleadged out of Esay, that his sentence might haue the more authoritie: and also that it mighte ap­peare howe well the Prophecies spoken of Christe doe consent with the lawe.

12 For there is no difference or respect &c. If confi­dence or faith only bee required, & whersoeuer the same shalbe founde, there againe the loue of God shall shew foorth it selfe to saluation: then shalbe no difference or respect of kinred or nati­on. And he addeth a most firme reason, for if he who is the Crea­tor & maker of the whole world, be the God of all men, hee will shew himself louing to all, who shall acknowledge and cal vpon [Page] him as God. For seeing his mercy is infinite, it cannot be cho­sen, but that it should extend it selfe to all, who craue or seeke for the same. Rich, is taken in this place, actiuely, for bountifull and beneficial. Where we must note that y^e richnes of our father can not be diminished or decreased by his bountie and liberalite, and therefore that wee haue nothing the lesse, albeit he in rich others with the manifolde treasures of his grace.The riches of God cannot bee decreased. Therefore there is no cause why wee shoulde enuie one anothers prosperitie, as if thereby wee lost or wanted any thing. And albeit this reason of itselfe was strong enough, yet hee confirmeth it by the testimo­nie of the Prophet Ioel: because the vniuersall particle being ex­pressed hee includeth all men together. But the readers shal per­ceiue much better by the circumstance that that which Ioel vt­tereth doth agree with this place:Ioel. 2.32. Acts. 2.24. and likewise that in the Acts: Both because in that place he doth prophesie of Christe his king­dome, and also hauing foretolde that the anger of God shoulde burn exceedingly in the middest of this his threatning, he promi­seth saluatiō to all who shal cal vpon y^e name of God. Whereup­on it followeth, that the grace of God doth pearce euen to y^e very deapth of death so farre foorth as it be sought for thence, that it is not to be denied the Gentiles.

Heere I will not busie the reader ouer long in reciting and refuting other mens opinions. Let euery mā vse his own iudge­ment, and let it be lawfull for me freely to say what I thinke.

Therefore that you may vnderstande what is the ende of this [Page 140] Gradation, consider first,Gradation is when the speecht is so distingui­shed by degrees that that which endeth one member beginneth the next. that there was a mutuall coniunction betwixt the calling of the Gentiles and the ministerie of Paul, which hee did performe and execute among them: so that the ap­probation of the one did depende vpon the approbation of the o­ther. Now it behoued Paul to make the calling of the Gentiles manifest and without all doubt or question, and also to shewe a reason of his ministerie, least that he should seeme to publishe the grace of God amisse, in that hee did withdrawe or take from the children of God, the bread which was properly appointed for thē, and giue it to dogs. And therefore he doth both these thinges to­gether. But the coherencie & agreement of his wordes will not de perfectly vnderstood, before y^t euery particular part therof be expounded in order. This his proceeding is as much in effect, as if hee should say, that both Iewes and Gentiles declare and shew that they beleeue in God, by calling vpō his name: because the true calling vpon y^e name of god cānot be, except there were first a right knowledge of him. Furthermore, faith commeth by the word of God. But the worde of God is preached in no place but by the speciall prouidence and appointment of God. There­fore where the inuocatiō of God is, there is also faith: where faith is, there was also first the seed of the word, Where preaching is, there is also the calling of God, or there men are called of God. Now where there is so effectuall and fruitfull a calling of God: there is an euident and vnfallible tokē of god his loue. Where­by it is apparāt, y^t the Gentiles are not to be debarred or excluded the kingdome of God, whom God hath admitted into the fel­lowship & participation of saluation. For as the preaching of y^e Gospel is the cause of their faith, so God his sending is the cause of preaching, whereby it pleased him to prouide for their saluatiō after this maner. Now let vs examine particularly, that which followeth.

14 How shall they call, &c. Paules mind is to ioyne y^e inuo­catiō of God with faith, as indeed they are things neerely linked and ioyned together: for hee who calleth vpon God doth (as it were) cōmit himself into the only hauen of saftie:To flee vnto God in prayers is the safest ha­uen of all. and that which is the most surest kind of refuge, hee doeth like a sonne repose or lay himselfe as it were in the bosome of a most good and louing father, that by his care hee may be protected, by his indulgencie [Page] and loue he may bee cherished, by his bountie he may be relieued by his vertue hee may be staied and vpholden. Which thing no man can doe, who before hath not so certaine a persuasion of god his fatherly loue toward him setled in his minde: that hee dare boldly hope or looke for any thing at his handes.

Therefore it is necessarie that he who calleth vpon God should assure himselfe to receiue aide and helpe from him. For Paule speaketh heere of that Inuocation which pleaseth God. For hypocrites call vpon God, but not to their saluation, because they call vpon him without any sense or feeling of faith. Wher­by it is euident how foolish all the Schoole men bee, who offer themselues doubtfully to God, not being staied by faith. Paul is of a quite contrary minde, who taketh this as a principle graun­ted: namely, that we cannot pray aright vnlesse we be certainely perswaded of the successe. Neither doth he set downe here an in­tricate or doubtfull faith, but y^e certaintie or assurance which our mindes conceaue of his fatherly loue and goodnes, whiles by the Gospel he reconcileth vs to himself & adopteth vs for his sōnes. By this confidence only we haue accesse to him: as it is also to y^e Ephe.Ephesi. 3.12. And on the other side gather y^• that only is true faith, which of if self bringeth forth the inuocation of god. For it cānot be, but that he should continually aspire vnto the goodnes of God, by all prayers or supplications, who once hath tasted of the same.

How shall they beleeue in him of whom &c. The summe & sense of these wordes is this: namely, that wee are after a sorte dumbe vntil the promise of God open our mouth to pray. Which order also he noteth in the prophet Zach. in these wordes: I will say to them,Zacha. 13.9. you are my people, and they shall say to me, thou art our god. For it is not our parts to feigne and imagine what ma­ner of God we list. Therefore we must haue the true & lawefull knowledge of him, such as is set downe in his word. And if any man shall suppose God to be good by his owne sense & imagina­tion,God must be known and wor­shiped according to his woorde that shall be no sure and stable faith, but a wauering and wandering imagination. And therfore the word is necessarily re­quired to the true knowledge of God. Here he hath set down no other word then y^t which is preached, because this is y^e ordinarie meanes which the Lord hath appointed for the dispensatiō therof: [Page 141] But if any man shall heereby contende to proue that God could not otherwise then by the meanes of preaching, infuse, or power his knowledge into men, we denie that to be the meaning of the Apostle, who had respect onely to the ordinarie dispensation of God, and woulde not prescribe any lawe or limitation to his grace.

15 Howe shall they preach except they bee sent? Hee meaneth that it is an argument and pledge of the loue of God, when hee doeth vouchsafe any nation with the preaching of his Gospell, and that there is no preacher thereof, whome hee hath not stirred vp by his speciall prouidence: and therefore there is no question, but God doth visite that nation, where his gospel is preached. But because Paul doth not here handle y^e lawful cal­ling of euery man to y^t function, it should be needles to vse any long spech therof in this place. Only it may suffice for to remē ­ber thus much, Namely,The gospel commeth not by cha­unce vnto any people. that the Gospell doth not fall down and as it were by chaunce like raine out of the Cloudes: but is brought by the handes and ministerie of men, whether it is sent from aboue.

As it is written, Howe beautifull, &c. Thus we ought to apply this testimonie of Esay, & Nahum to this present matter:Esay. 52.7. Nah. 1.17. The Lorde offering hope of deliueraunce to his people, setteth foorth the comming of them who shoulde bring the gladsome tydinges thereof, with a singular commendation. Thereby therefore hee hath declared that the office or ministerie of the Apostles is to be had in no lesse price and estimation, by which the tydings of eternall life is brought vnto vs. And therevpon it followeth that it commeth from God, for as much as there is nothing to be desired or prayse worthy in this worlde, which doth not proceede and come from his hande.

Heere also we learne howe greatly the preaching of the Gos­pell is to be desired, and howe highly it is to bee esteemed of all good men, which is commended in suche sorte by the mouth of God. Neyther is it to bee doubted but that God speaketh glo­riously of the incomparable price of this treasure, that all mens mindes may be awaked and stirred vp to seeke for the same gree­dily. By this woorde feete vnderstande in this place their com­ming, by the figure metonymia.

[Page] 16 But all haue not obeyed the Gospell. This pertey­neth nothing to that argument which Paul prosecuteth and fol­loweth in this gradation. And therefore hee doeth not repeate it in the conclusion which foloweth strayghtwayes: but yet it was very necessarie & expedient for Paul to ioyne this also in steed of a preoccupation, least that where as it was sayde, that the worde doeth alway ordinarily goe before fayth, euen as the seede is be­fore the corne, any man shoulde reason or drawe an argument from the contrary part, and inferre, that fayth must needs follow, wheresoeuer the woorde is. For so might Israel glory, who neuer wanted the worde.Though ordina­rily the woorde doeth alway go before fayth, yet fayth doth not alway fol­low where the worde is. Iere. 53.1. & Iohn 12.38. Therefore it was meete and requi­sit for him to declare this in his way or passage, y^t many are called who are not chosen. And heriteth a place out of Esai and Iohn, where the Prophete beeing about to publishe that excellent ora­cle of the death and kingdome of Christ, Doth first with admira­tion and wonder speake of the pawcitie and fewnesse of belee­uers, which in spirite appeared such to him, as forced him to cry out: Lorde who hath beleeued our reporte, that is to say, the woordes which wee haue preached.

For where as the Hebrewe woorde shemugnah signifieth speech passiuely, the Grecians haue expounded it acoen and the Latines sermonem, albeit improperly, yet not in any obscure or doubtfull sence. Nowe wee see why this exception was added by the way to witte, that no man shoulde thinke fayth doeth ne­cessaryly followe wheresoeuer the preathing of the woorde doeth flourishe.

Notwithstanding hee noteth the reason afterwarde when hee addeth, To whome is the arme of the Lorde reuealed? For hee signifieth that there appeareth no profite or fruite of the woorde, but whilest God doth shine vpon vs by the bryghtnesse of his spirite, and so is the inwarde calling distinguished from the outwarde voyce of man. Which inwarde calling is onely ef­fectuall, and proper to the elect. Whereby it is euident, howe foolyshly some men reason, that all are indifferently elected and chosen, because the doctrine of saluation is vniuersall, and God doeth indifferently inuite all men vnto him. For the generalitie of the promise alone of it selfe, and by it selfe doth not make sal­uation common and generall to all: But rather this peculiar [Page 142] reuelation whereof the prophete maketh mention, restrayneth and tyeth it onely to the elect.

17 Therefore fayth commeth by hearing, &c. By the conclusion wee see what Paule did respect in framing that his gradatiō: Namely to shew that wheresoeuer faith is, there God hath alreadie giuen a manifest and euident signe of his elecion.

Secondly, that he hath powred out his blessinge by the mini­stration of the Gospel, that he might lighten the mindes of men by fayth, and by the same fayth also might prepare them to call vpon his name, wherein saluation is promised to all. And that by this meanes it was testified howe the Gentiles were admit­ted by him into the felowship of the eternal inheritāce. And this a worthie and excellent place concerning the vertue and efficatie of preaching, because he doeth testifie that fayth proceedeth and springeth from it. Hee confessed truely of late, that of it selfe it profiteth nothing: but where it pleaseth the Lorde to worke, this is the instrument of his power. And truely both the voyce of man is vnable by his owne vertue to pearce into the soule: and also [...] who is mortall woulde bee too proude, if hee were said to haue power to regenerate vs? and also the light of fayth is a more high and excellent thing, then that it can be giuen and be­stowed by man. And yet all this doth not hinder, but God may worke effectually by the voyce of man, so that hee may beget in vs fayth by his ministerie.

Furthermore wee must note, that fayth is not grounded vpon any other doctrine then vpon the worde of God: for Paule doth not say that fayth doeth proceede from euery doctrine,Fayth is groun­ded vpon the word of God onely. but hee restrayneth it by expresse wordes to the worde of God: which restraynte were absurde, if faith might leane or stay itselfe vpon the decrees of men. Therefore all the inuention of man muste cease, when as the certayntie of fayth is handled: by this meanes also doth that papistical dreame and fancie of intricate and intan­gled fayth fall flatte to the grounde, whiche seuereth and destrac­teth fayth from the word. And much more y^t execrable and cursed blasphemie, which woulde haue the authoritie of the woorde to hang wauering and doubtfull, till such time as the authoritie of the Church doth stay and establish it.

18 But I say haue they not heard, &c. Seeing that by preaching the mindes of men are indewed with the knowledge of God, whiche of it selfe breedeth and bringeth forth the inuoca­tion and calling vpon the same God: It remayned to bee exa­mined whether the trueth of God were euer declared and prea­ched to the Gentiles or no. For in that Paule turned to the Gentiles vpon the sudden, there was no small offence taken at this his sudden change and alteration. Therefore hee asketh this question, whether God had neuer directed and sent his voice before to the Gentiles, and performed the duetie of a teacher to­warde the whole world.

Furthermore to the intent hee might shewe howe the schoole is generally free and open to all, into the whiche God doeth gather to him schollers from euery place, hee citeth the testimo­nie of the prophete, which in appearaunce doeth seeme to make little to the matter: for the Prophete speaketh not there of the Apostles, but of the dumbe woorkes of God. In whiche hee sayth the glory of God shineth so euidently,Psalme. 19.5. as that they may bee sayde to haue their certayne tongue to declare the vertues of God.

This place of Paule hath caused the auncient writers to expounde that whole Psalme allegorically, whose steppes the posteritie hath also followed. So that without contradiction or controuersie the sonne compared to a bridegrome going out [Page 143] of his chamber was Christians the Apostles were vnderstood by the heauens: They who were more religious, and behaued them selues more modestly in the interpretation of y^e scripture, do think y^t it was properly spoken of the building & frame of the heauens, and that Paule did transferre it to the Apostles by way of allusi­on. But because I finde that the seruants of God handled y^e scrip­tures euery where with more reuerence,Allusion, is whē we in respect the saying or wri­ting of another, that we also borrow some words thence, or els touch them in our own words and that they wauered not hither and thither so licenciously, I cannot be perswaded that Paul abused this place in such sort. Therefore I take this his allegation in the proper & naturall sence or meaning of the pro­phet, so that the argument may be this, namely, that God hath made his dietie manifest to the Gentiles euen frō the beginning of the world, albeit not by the preaching of mē, yet by the testimo­nie of his creatures. For although the Gospel was not thē hard of among them, yet notwithstanding the whole frame and work­manship of heauen & earth did speake, & did glorifie their authour by their preaching. It appeareth therefore, that God, euen at y^e time wherin he contayned & kept the grace of his couenant with in the people of Israel, did not withdraw his knowledge in such sort from the Gentiles, but that hee did alway shewe them some sparke, and light thereof. In deede he made him selfe more neerely knowne and manifeste to his chosen people, so that the Iewes might be worthily compared to domesticall hearers whō he taught familiarly by his holy mouth. Notwithstanding be­cause he did also speake vnto the Gentiles a far off by the voice of y^e heauēs, by this preāble or foresigh the shewed y^t he would al so make himself known at the length to the Gentiles. And yet I knowe not why the greek interpreter hath translated the hebrew word kauam, ph [...]hoggon, a sounde. For the hebrewe worde signi­nifieth a line sometime in building, and sometime in wryting. But concerning this present plans, seeing it is sure, that the same thing is repeated twise, it seemeth vnto me that the heauens are brought in, declaring both by writing & speech y^e power of God to all mankind. For by the word, going forth, the Prophet doth ad­monish vs that that doctrin, whereof the heauens are y^e preachers and publishers, is not shutte vp within the narrowe and straight compasse of one land or region, but doeth sounde out into the vt­termost partes or quarters of the world.

[Page] 19 But I demaunde, hath not Israel knowne &c. This obiection of the contrary part, is taken from the comparison of the lesser and greater. Paul hath reasoned that the Gentiles are not to be debarred and excluded from the knowledge of God, seeing that God from the beginning, albeit obscurely and by shadowes, hath manifested himselfe vnto them, or at the least hath giuen them some taste of his trueth. What then shall wee say of Israell, who was lightened with a farre other light of doc­trine? For howe commeth it to passe, that prophane men, and such as were strangers, shoulde runne to the light beeing shewed them a farre off, but the holy stocke of Abraham shoulde refuse the light being familiarly and playnely seene.

For wee must alway reteyne that distinction: what nation is so renowned or famous, that it hath their Gods approching so neere vnto them,Deut. 4.8. as thy God at this day commeth neere to thee?

Therefore it is not from the purpose, and impertinent to the matter to aske this question, why the knowledge (of God), did not consequently ensue and followe the doctrine of the lawe with which Israel was indewed. First Moses saith &c. By the testimonie of Moses hee prooueth that if God shoulde pre­fer the Gentiles before the Iewes, yet there were no absurdi­tie therein. The place is taken out of that famous Canticle in Deuteronomie,Deut. 32..21 where God vpbrayding the Iewes with their vnfaythfulnesse, doeth denounce and threaten this vengeance a­gaynst them, namely, that hee will prouoke them to emulation by taking the Gentiles into his couenant: because that they were reuolted and fallen away to false gods. You haue (sayth hee) dispised & reiected mee, & transferred & giuen my right & honor to Idols: and I, to be reuenged of this iniurie, in like maner will bring the Gentiles into your place, and will translate that vnto them which hitherto I haue giuen vnto you. And that coulde not bee done without the denouncing of the Iewes. For heere vpon sprang the emulation, of which Moses maketh mention, that God did appoint or take to him selfe a nation whiche were no natiō, & did raise vp a new people of nothing, who should pos­sesse the place frō whence the Iewes were cast & remoued, euen as they, the true God being forsaken, did giue ouer them selues to Idols.

[Page 144]And although at the comming of Christ they were not fallen to that grosse and exernall Idolatrie, it maketh nothing for their excuse: seeing they had prophaned the whole worship of God by their inuentiōs: yea at y^e last they denied God the father reueyled vnto them in his onely begotten sonne Christ, which is the high­est, and extreamest kinde of impietie. Marke that these words, a foolishe nation, and no nation are the same in effect: because without the hope of eternall life there is no essence or being of man properly.

Finally, the beginning and originall of life proceedeth from the light of fayth. Therefore the spirituall essence or be­ing proceedeth from newe creation: in whiche sence Paule cal­leth the faythfull, the worke of God, by the which they are rege­nerate by his spirite, and reformed to his owne image or like­nesse.

Nowe by this worde, foolishe, wee gather all thinges to be meere vanitie in which men bee wise without the woorde of GOD.

20 But Esaias is bolde and sayeth. Because this pro­phesie is somewhat more playne and cleare, to the intent hee might procure greater attention, hee foresheweth that it is full of boldenesse, as if hee shoulde say, the prophete did not speake figuratiuely or doubtingly, but in playne and euident woordes, did auouch the calling of the Gentiles. And that which Paule by inserting or interposing of a fewe wordes, hath seperated in this place, is to be founde ioyntly together in the Prophete Esai:Esai. 65.12. where the Lorde denounceth that the time shall come wherein hee will translate his grace to the Gentiles: and presently hee addeth the reason, namely, that he was wearie of the contuma­cie and rebellion of Israel, which now by ouer long continuance was become vntollerable to him.

Thus therefore hee speaketh, They who enquired not of mee before, and neglected my name, nowe haue sought after me: (he vseth the preter perfectence for the future, to set downe and note the certainetie of the prophesie) they who sought not after mee haue founde aboue their hope and desire. I knowe that this place is wholly peruerted by some of the Rabbins, as if god did promise that he woulde bring to passe that the Iewes shoulde [Page] repent and returne from their defection or falling away (from God.) But there is nothing more euident, then that the Pro­phet doth speake of strangers, because it followeth by and by in the text: I sayd, Beholde I am come to a people, who haue not called vpon my name. Therefore without question the Pro­phet doth pronounce, that it shall come to passe, that those should be receiued into the houshold of God, by a new adoption, who be­foretime were strangers. That is therefore the calling of the Gentiles, in which notwithstanding the generall type & figure of the calling of all the faithfull doth appeare. For there is no man who preuenteth the Lorde, but we are all without exceptiō deliuered from y^e bottomles pit of death, by his free mercie: where there is no knowledge of him, no desire of worshipping him, to conclude, no sence or feeling of his truth.

21 But of Israel, &c. The cause is added, why God went to the Gentiles, to witte, for that he sawe his grace to be scoffed at among the Iewes. But to the intent the readers might better perceiue that the excecatiō of the people was noted in the second member, Paul doth expressely admonishe that the chosen people are vpbrayded with their malice: Worde for worde it is thus. Hee sayeth to Israel: But Paule hath followed the Hebrewe phrase, because lamed is often put for min. And he saith that he did stretch out his hande to Israel, whome hee did dayly inuite vnto him, both by his worde, and also ceased not to intice or allure by all kinde of gentlenesse and bountifulnesse, for hee vseth these two meanes to call men.God doth cal vs vnto him, not onely by his word, but also by his lenitie, bountifulnesse, and goodnes. &c. Seeing whiles he doth so, hee testifieth his beneuolence towardes them. Howebeit hee complayneth especially of the contempt of his worde. Which is so much the more detestable, as God doth more euidently declare his father­ly care, whiles he calleth men vnto him selfe by his worde. And it is a very significant and forceable kinde of speech, namely, that he streatcheth out his hande, because in procuring and furthe­ring our saluation by the ministers of his woorde: Hee doeth reache foorth his handes to vs, as if a father being ready to take vp his sonne louingly into his lappe, shoulde stretche out his armes.

And he saith dayly that it shoulde be no maruel to any mā, thogh he were wearie of doing good to thē, seeing he did auaile & profit [Page 145] nothing by his assiduitie or continual doing good. This is the same figure which is in Ieremie, where he saith that hee rose vp early in the morning to admonish them.Ie. 7.13. & 11.7. Furthermore their infi­delitie is set forth by two most fit names: for this participle A­peithounta I thinke good to translate stubborne or rebellious: & yet Erasmus, and the olde interpreters translation whiche turne it, not beleeuing, is not altogether to be misliked. But seeing the Prophet accuseth the people of stubbornesse, and afterwarde ad­deth that they did erre in wayes which were not good: I doubte not but the meaning of the Greeke interpreter, was to expound the Hebrue worde Sorer by two words: First, calling them a dis­obedient and rebellious people, afterwarde a gainesaying peo­ple. For because their contumacie did shewe and bewray it selfe herein, namely that the people did stubbornly reiect the holy ad­monitions of the Prophets, with an vntamed pride and bitter­nesse.

CHAP. 11.

[Page] I Demande then. &c. That which he hath hitherto said of the cecitie & obstinacie of the Iewes, might seeme to tend vnto this, as though Christ by his cōming had transla­ted the promises els where, the Iewes beeing put out from all hope of saluation. Therefore he preuenteth that obiection in this place: and so moderateth that hee had said before of the reiection of the Iewes, that no man should thinke the couenant which GOD made in old time with Abra­ham, was nowe abrogated: or that God had so forgotten it, that the Iewes now should be vtterly estranged from his kingdome, as the Gentiles were before the comming of Christ. Hee de­nieth that, and will surely straightwayes shewe it to bee false. Neither is this the question, whether God hath rightly, or vn­rightly reiected his people. For in the former Chapter it hath been proued, that when the people through a preposterous zeale did reiect the righteousnes of God, being iustly punished for their pride, they were worthily blinded, and at length cut off from the couenant. So that now the cause of their reiection is not in dis­putation: but the question is of another matter, namely, although they haue deserued such vengeance of God, whether yet the coue­nant which God made in old time with the fathers, be abolished, which couenant, that it should through anie infidelitie of men be ouerthrown, were absurd. For Paul reteineth this principle, see­ing the adoption of God is free, & is founded vppon God only, & not vppon men, it doeth stand firme, what incredulitie soeuer of men conspire to ouerthrow it: this knot must be loosed, least the truth and election of God should be thought to depende vpon the dignitie of men. For I my selfe am an Israelite. Before hee enter into the cause, by the way hee prooueth in his owne ex­ample, howe absurde it is to thinke that nation is vtterly forsa­ken of GOD. For he was an Israelite from the firste begin­ning, not a proselite,The nation of y^e Iewes is not vtterly cast off. or newly receiued into the cōmon wealth of Israel. And seeing hee was woorthely counted amongest [Page 146] the speciall seruantes of God, it is an argument that the grace of God did rest in Israel. He therfore taketh the conclusion as pro­ued, which yet he wil afterward open by a necessarie discourse. Whereas besides the title of an Israelite, hee calleth himselfe the seede of Abraham, and also expresseth his tribe, it is to the ende, hee might be counted for a naturall Israelite.Phil. 3.4. As to the Philippians: whereas some thinke it to serue vnto the commen­dation of the mercy of God, that Paul came of the tribe of Ben­iamin, which was almost cut off, that seemeth to bee forced and farre fetched.

2 God hath not. It is a negatiue answeare, and with a moderation. For the Apostle, in denying precisely the people to be reiected, had byn contrary to himself. But by adding a correc­tion, he teacheth y^t it is such a kind of reiection, as the promise of God is not thereby made voyde. So the aunsweare is distribu­ted into two parts, namely, that God hath not, contrarie to the faith of his couenaunt, reiected the whole progenie of Abraham: neither yet is the effect of the adoption extant in all the sonnes of the flesh, because the secret eleccion goeth before. So the general reiection could not make, but some seede might be saued: for the visible bodie of the people was so reiected, y^t no member should fall awaye from the spirituall bodie of Christ.Obiection. If anye de­maunde, whither circumcision were not a common pledge of the grace of God to all the Iewes, so that they ought all of thē to be counted amongst the people of God: the answere is at hād, because the externall calling by it selfe, is vneffectuall without faith, that honour is iustly taken from the faithlesse,Answeare. which they refuse being offered. So there remayneth a speciall people, in whom God sheweth a testimonie of his cōstancy: and Paul brin­geth the original of constancie, from the secret electiō. For here God is not saide to respect faith, but to stand to his purpose, that hee might not reiect that people, whom he knewe before.

And heere againe that is to bee noted whiche I admonished be­fore, namely, that by the worde foreknow, Foreknowledge in God is not taken for a bare & naked know­ledge of a thing to be. is not vnderstoode a certaine (I knowe not what) speculation or beholding, where­by God did foreknowe what euerie one woulde bee, but his good pleasure, wherby he choose those vnto himselfe for sonnes, who because they were not yet borne, coulde not insinuate [Page] themselues into his fauour. So to the Galathians, he saith they were knowen of God,Gal. 4.9. because he preuented thē with his fauour, that he might cal them to the knowledge of Christ. Now we vn­derstand, although the vniuersal calling doeth not bring foorth fruite, yet the faith of God is not fallen away, but alway he cō ­serueth a Church, so long as the elect remayne aliue: for albeit God doeth indifferently inuite the whole people vnto him, yet he doth not inwardly draw any, but such as he knoweth to be his, & hath giuen to his sonne: whom also he will keepe faithfully vn­to the ende. Know you not. Seeing there were so few, who of the Iewes beleeued in Christ, it could hardly be, but by the smalnesse of the number, they should gather that the whole stock of Abraham was reiected. And this cogitation also would creepe in, namely, that in so deformed a ruine there appeared no signe of Gods grace. For seeing adoption was the sacred bond where­by the sonnes of Abraham beeing gathered vnder the faith of God, were reteined in the same, except the same had fallen a­way, it is no way like that the people could haue beene so misera­bly and vnhappily scattered. That Paule might turne away this offence, he vseth a very fit example. For he sheweth howe in the time of Elias, there was such a waste, so that now there was no appearance of a Churche, and yet when there appeared no footstep of the grace of God, the Church of God did lie so hidde (as it were) in a graue, that the same was woonderfully preser­ued. It followeth therefore, they doe naught who esteeme the Church by their sence.The Church must not be e­steemed accor­ding to our sence. And surely if that excellent Prophete, who was indued with such plentie of the spirite, when he would by his owne iudgement esteeme the people of God, were so de­ceiued: what shall befall vs, whose greatest sharpnesse, if we be compared with him, is but meere dulnesse? Wherfore let vs de­cree nothing here rashly, but rather let this abide fast in our heartes, that there is a Church nourished by the secrete proui­dence of God, when there appeareth none to our eyes. And with­all let vs remember, that they deale foolishly, and proudly, who define the number of the elect according to the measure of their sence. For God hath a meane, vnknowen to vs, easie to himselfe, whereby he doeth woonderfully keepe his elect, when al things seeme lost. And let the Readers marke this, that Paule doeth [Page 147] here, and els where, diligently compare the state of his time, with the olde condition of the Church, which maketh greatly to the confirmation of our faith, whiles we consider, nothing doeth happen vnto vs at this day, which the holye fathers haue not had experience of in olde time. For we know how harde an engine, newnes is, to trouble weak minds, touching y^e parcel, in Elias, in the translation I haue reteined the phrase of Paule, because it may signifie as much, as in the historie, or in the things done by Elias: although I thinke rather that Paul spake so, accor­ding to the manner of the Hebrues:In Elias, for, in the historie of Elias. because Beth which answea­reth the greeke En, is often taken for de of. How hee maketh request vnto God against Israel. This surely was an argu­mēt, how much Elias esteemed of the Lord, y^t he doubted not, for his glorie to constitute himselfe an aduersarie of his owne nati­on, and to wish the vtter ruine thereof, because he thought the re­ligion and worshippe of God, was perished in it. But therein he was deceiued, that he condemned the whole nation, himselfe on­ly excepted, of y^e impietie, which he would haue had so seuerely punished. Furthermore, in y^e same place which Paul citeth, there is no imprecatiō or wishing, but a bare cōplayning.1. Re. 19.10. But because he so complaineth, y^t he dispaireth of the whole people, no doubt but so he did bequeath them to destruction. Let vs note thē what Elias preached: namely, y^t when impietie, had euery where pre­uayled, and in a manner ouerspread the whole land, hee thought he had beene left alone.

4 I haue reserued to my selfe. Howsoeuer you take a finite number, for an infinite, assuredly the Lorde would note a great multitude. Seeing therfore the grace of God preuayled so much in thinges most desperate:1. Reg. 19.18. let vs not lightly condemne all those, whose pietie doth not appeare openly vnto vs. And with­all let this bee thorowly printed in vs, that although vngod­linesse rage euery where, and horrible confusion doeth thrust it selfe in all abroade: yet the saluation of manie abydeth shut vp vnder the seale of GOD. But least any vnder this pretence, should cocker their slouthfulnes, as many doe seeke lurking pla­ces for their vices, from the secrete preseruatiō of God, we must marke agayne,Who are saue [...]. that they are said to be saued who abide soūd & vn­defiled in y^e faith of God. And also the circumstance of iudgemēt [Page] is to bee noted, namely, that those are they abyde safe, who haue not so muche, as by outwarde dissimulation prostrated their bodies to the woorshippe of Idols. For he doeth not only giue vnto them the puritie of mynde, but also that they haue kepte their bodies vndefiled from all vncleannesse of supersti­tion.

5 Euen so then at this present time. He applyeth the exam­ple vnto his time: and to the end he might make al things like, he calleth them a remnant, namely in comparison of that greate number, whose eyes were set vpon vngodlinesse. Although to­gether alluding vnto that testimonie of Esay he alleadged be­fore, he sheweth that yet in a miserable and confused desolation, the faith of God shined: because there remayned some remnant. And that he might confirme that more surely, he doeth precise­ly cāll those, remnauntes, who being left by the grace of God, doe testifie that the election of God is immoueable: as the Lorde saide to Elias, when the whole people was fallen to Idolatrie, that he had reserued those seuen thousand. Whereby is gathe­red, that through his benefite they were preserued frō perishing. Neither doth he simply preach grace, but now also he calleth vs vnto election, that we might learne reuerently to depend vppon the secrete counsell of God. One proposition therefore, is, that but a few are saued, in comparison of the great number of them, take vnto themselues, the name of the people of God. Another, that those are saued whom he hath chosen, without respect of me­rite. For election of grace, after the Hebrue manner, is put for free election.

6 If by grace now then not of workes. This is an am­plification taken from the comparing of contraries: for suche is the case betweene the grace of God, and the merite of workes, that he which mainteyneth the one, ouerthroweth the other. A­gaine, if no consideration of workes can be admitted in election, which doth not obscure y^e free goodnes of God, which he would haue so greatly commended vnto vs therein: let those phrensie persons, which make y^e dignitie which God foresaw in vs, y^e cause of election, see what they will answeare vnto Paule. For whi­ther you shall giue place vnto workes to come or past, this sen­tence of Paule will alway crye out against you, whiche sayth [Page 148] that grace leaueth no place for woorkes. Paule doth not here di­spute onely of our reconciliation with God, neither of y^e meanes or next causes of our saluation, but he ascendeth higher,, namely, why God before the world was made, some being reiected, did onely choose other some. And he denieth that God was brought hereunto by any other cause, then his meere pleasure.Looke howe much is giuen vnto workes in iustification, so much is taken from grace. For if a­ny place be giuen vnto workes so much he proueth to bee taken from grace. Whereby it followeth, that the foreknowledge of workes is wickedly mixed with election. For if God haue cho­sen some, & reiected other some, as he foreknew them to be wor­thy or vnworthy of saluation: now y^e merite or wages of works being put downe, the sole grace of God shall not raigne, but shall onely be in halfe parte, cause of election. For as Paule reasoned before in the iustification of Abraham, where wage is payde, there grace is not freely giuen: so nowe he taketh an ar­gument from the same fountaine, if works come in to be a cause, when God adopteth a certayne number of men vnto saluation, then wage is due: and therefore it is not a free benefite. And al­though he speake here of election: yet because it is a general rea­son which Paule vseth heere, it ought to bee extended vnto the whole cause of our saluation: y^t we might knowe, it is so often sayde there is no merite of workes, as our saluation is attribu­ted to the grace of God: or rather that we might beleeue the righteousnes of works is so often brought to nothing, as grace is named.

[Page] 7 What then? Because he was occupied here in a harde question, he maketh a demand as though he doubted. Yet by this kind of doubting, he goeth about to make the answere which fol­loweth more certaine: for he insinuateth y^t no other cā be giuen. And that is, namely, that Israel in seeking saluation laboured in vaine: because he wēt about it by a preposterous study. Although he make here no mention of the cause: yet seeing he had expres­sed it before, assuredly he woulde also haue it vnderstood in this place. For his wordes are as much as if he said, now it ought not to seeme straunge, that Israel in striuing vnto righteousnesse, hath profited nothing. And thence is that brought to passe whiche he addeth straightwaies of election. For if Israel hath obteined, nothing by merite: what haue others obteyned, whose cause or condition was no better? Whence commeth so great difference amongst equals? Here who doth not see, it is e­lection only which maketh the difference? And the signification of this word is doubtful. For it seemeth vnto some to be taken collectiuely for the elect,Election put for the elect themselues. that the partes of the contrarietie may agree among themselues: whose sentence I dislike not, so that also they graunt vnto me, that there is somewhat more in this worde, then if he had saide the elect: namely, that he might in­ferre, howe there was none other cause of obteyning, then elec­tion: as if he said, not they who labour trusting to their merits, but they whose saluation dependeth vppon the free election of God: for he doth precisely compare that remnant whiche was saued by the grace of God, with all Israel, or the whole bodie of the people. Whereby it followeth that the cause of saluation re­steth not in men, but in the meere good pleasure of God. The rest haue beene blinded. As the elect onely are deliuered from peri­shing by the grace of God, so, who so are not elected, must needes remaine in blindnes. For this is the meaning of Paul, that tou­ching the reprobate, the beginning of ruine and condemnation is hence, that they are forsaken of God. The testimonies whiche he bringeth, although they are rather gathered out of diuers pla­ces of the scripture, then taken out of one place, yet all of them seeme to be strange from his purpose, if you weigh them more neerely by their circumstances. For euery where you may see excecation and hardening to be mentioned, as the scourges of God, whereby he punished the offences of the wicked alreadie [Page 149] committed. But Paule here contendeth to proue by them, that they are blinded, not who haue already deserued it, by their wic­kednes, but which were reprobated of God, before the creatiō of the world. This knot thou maist thus briefly loose, that the ori­ginall of wickednes, which so prouoketh the furie of God, is the peruersity of nature, forsaken of God. Wherefore not without cause hath Paule cited these testimonies of eternal reprobation, which proceedeth thence as the fruite from the tree, and riuer from the fountaine. Surely the godlesse for their sinnes, by the iust iudgement of God are punished with cecitie: but if wee de­maunde the fountaine of their perishing, we must haue recourse thither, that they being accursed of God, can get and bring no­thing by all their deedes, sayinges, and counsailes, then maledic­tion and curse. Yet the cause of eternal reprobation is so secret, that nothing els remayneth for vs,The cause of e­ternall reproba­tion is a deepe secret. then to woonder at the in­comprehensible counsaile of God, as at length wee shall see by the conclusion. And they doe foolishly, who as soone as there is speech of the next causes, vnder pretēce of thē, goe about to couer this first cause, which is hidden from our sence: as though God had not freely before the fall of Adam determined what hee thought good of all mankinde, because hee doth condemne his corrupt and wicked seed, secondarily because he doth recōpence to euery one particularly, the reward of their wickednesse which they haue deserued.

8 God gaue vnto them the spirite. Esay 6.9. Mat. 13.14 Iohn 12. [...]0. Acts 23.26. I doubt not but y^e place of Esay is cited, which Luke saith in the Actes was alleaged of him, yet the words being a litle altered. Neither doth he here re­cite y^e words are had with y^e Prophet, but only he gathereth this sentence, namely, that they are indued from aboue with the spirit of bitternes, y^t they might remaine dull in seeing & hearing. In­deede the Prophet is commaunded to harden the heart of y^e peo­ple, but Paule doth pearce vnto the fountaine, namely, that a brutishe dulnes doth possesse all the sences, after that men are de­liuered into this madnes, that they sharpen thēselues, with poy­sonable prouocations against the truth. For he doth not only cal that the spirite of giddinesse, but also of compunction, namely, where a certaine bitternes of gall doth declare it selfe: yea also where there is a furie in reiecting the truth. And he saith the re­probate [Page] are made so foolish by the secret counsaile of God, y^t they being amazed can iudge nothing. For in y^t they are said, by seeing not to see, thereby the dulnes of al their sences is noted. And Paule addeth of his owne vntill this day: least any shoulde ex­cept, that that prophecie was fulfilled long agoe, and therefore was sinisterly drawen to the time of the Gospel, he preuenteth this obiection, declaring how that excecation which is described there, was not for one onely day, but did continue together with the incurable pertinacie of the people vntil the comming of Christ.

9 And Dauid saith. In this testimony also of Dauid, there is some chaunging of the wordes, but which doth not violate the sence.Psal. 69.23.24. For thus he saith, Let their table bee made a snare before thē, & their prosperity their ruine. There is no mention of recō ­pence or retribution. In substance they agree sufficiently. There the Prophet wisheth vnto the godlesse, y^t whatsoeuer thing is o­therwise to be wished for, and wholesome, might turne to their ruine and destruction. And that he noteth by their table and pro­speritie. Secondly he bequeatheth them into the cecitie of spirit, and eneruation or weakening of strength: the one wherof he sig­nifieth by the darkening of their eyes, the other by the bowing of their backe. Furthermore, it is no maruell though it be exten­ded almost vnto the whole nation, seeing we know that not only the chiefest were enemies vnto Dauid, but also the cōmon peo­ple was against him: so that it may easily appeare, howe those thinges which are read there,For spirituall sence, the Au­thor hath Ana­goge, which is, when one ascen­deth from an earthly and base matter, vnto an heauenly & high meaning. doe not serue onely vnto a fewe, but vnto a multitude. Yea if we consider whose Image Da­uid was, there shall also bee an easie spirituall sence in the contrary member. Seeing then this imprecation abideth for all the aduersaries of Christ, that their meate shoulde bee turned into poyson to them (as we see the Gospel is vnto them y^e sauour of death vnto death) let vs imbrace the grace of God with hu­militie and feare. Adde also that seeyng Dauid spake of the Israelites, who were begotten of Abrahā according to y^e flesh, and who then obteyned the first place in the kingdome, Paule doth fitly appply his testimony vnto this matter, least the exce­cation of a greate parte of the people, shoulde seeme newe or straunge.

11 Haue they stumbled? &c. Thou shalt trouble thy selfe greatly in this disputation, vnlesse thou obserue that the Apostle sometime speaketh of the whole nation of the Iewes,A note for the better vnderstā ­ding of y^e whole disputation. sometyme but of particular men. For thence commeth that diuersitie, that sometime he saith the Iewes were banished from the kingdome of God, cut off from the tree, and by the iudgement of GOD, throwen into destruction: other some time againe he denieth thē to be fallen from grace, but rather to abyde in the possession of the couenaunt, and to haue place in the Church of God. So then according to this distinction he speaketh now. For seeyng the Iewes for the most part did reiect Christ, so that, that per­uersitie did in a manner possesse the whole nation, and there appeared but fewe amongest them of a better minde. Hee demaundeth, whither the nation of the Iewes had so stumbled, that it were for euer to be dispaired of, neyther were there any hope of repentaunce lefte. And heere hee woorthily denyeth the saluation of the Iewes to be past hope, or that they are so cast off, of the Lord, that there is no restitution to be looked for, or that the couenant of grace is vtterly extinguished, which God once made with them: seeing there remained alway in that nati­on, a blessed seede. That his meaning is thus to bee vnder­stoode it appeareth by this, namely, that before he ioyned most sure ruine vnto excecation, & now maketh hope of rising againe: [Page] which two cold not agree in one. Then they are fallen, & fallen to destruction, who were obstinately offended at Christ: yet the nation is not so fallen, y^t it should follow of necessitie, who so is a Iewe he is lost, or fallen away from God. But their fal is saluatiō to the Gentiles. The Apostle in this place noteth two thinges: namely, that the fall of the Iewes turned to the saluation of the Gentiles: but to this end, that they might be kindled with a cer­taine ielousie, & so bethinke thēselues of repentance. Surely he respected the testimonie of Moses which he had already cited: where the Lorde threatneth Israel, that as he was prouoked of them through false Gods vnto emulation: so also by the lawe of retaliation he would prouoke them with a foolish people. The word that is vsed there, noteth y^e affection of emulation and ielou­sie: namely, that we burne, when we see another preferred before vs. Then if the counsaile of the Lord be, that Israel should be prouoked vnto emulation, Israel is not therefore fallen, that hee should be throwen into eternall destruction: but that the blessing of God,The Iewes are not therefore re­iected that they should vtterly perishe. which was contemned of them, might come vnto the gentiles: to the end that they also at length, might bee stirred to seeke the Lorde, from whom they are fallen. But there is no cause why the readers shoulde greatly weary themselues in applying the testimonie: for Paule doth not vrge the proper sēce of the worde, but only alludeth vnto the vulgare and knowen manner. For as emulation prouoketh the wife being reiected from her husband for her fault, that she should studie to reconcile herselfe: so now he saith it may come to passe, y^t when the Iewes shall see the Gentiles placed in their roome, they beeing tou­ched with the sorow of their diuorcement, should seeke for recon­ciliation.

12 Wherfore if the fall of them. Because he had taught, that after the Iewes were diuorced, the gētiles entred in their steed: least he should make the saluation of the Iewes odious vnto the gētiles, as though the saluatiō of the gētiles, stood vpō y^e destruc­tiō of y^e Iewes: he preuēteth y^e false opinion, & putteth downe the cōtrary sētence, namely, y^t nothing serueth more to promote the saluation of the gētiles, then if the grace of God did floorish and aboūd greatly with the Iewes. Which thing y^t he might proue, he vseth an argument frō y^e lesse. If their fall could raise vp the [Page 151] Gentiles, and their diminishing inritch them, how muche more shall their fulnes? For that was done against nature, but this shoulde come to passe by the order of nature. Neither doth it hin­der this reason, that the word of God came vnto the Gentiles,If the Iewes receiued the go­spel, it should be so farre from hindering, that it should greatly further the faith of the Gentiles. after the Iewes by refusing of it, had (as it were) vomited it. For if they had receiued it, their faith had brought muche more fruite, then their infidelitie brought by this occasion. For so both the trueth of God had beene confirmed, because it had appea­red to be fulfilled in them: and they also by doctrine had brought many, whom by their stubbornesse they rather turned away. And he had spoken more properly, if he had opposed rising of the gē ­tiles against the fal of the Iewes. Which I therfore note least a­ny should seeke here for the elegancie of speech, or be offended at the rudenes of speech. For these are spoken not to frame the tongue, but the heart.

13 For I say to you Gentiles. He proueth by a notable reason, that the Gentiles shal loose nothing, if the Iewes retur­ned againe into fauour with God. For he sheweth that the salua­tion of them both is so ioyned together, that by one and the same worke it may be promoted. For thus he speaketh vnto the Gen­tiles, notwithstanding I am an Apostle peculiarly appointed for you, and therefore ought in a speciall sort procure your saluati­on committed vnto me, and (as it were) all other thinges layde apart, to seeke that onely: yet I shal doe my duetie faithfully, if I can winne any vnto Christ of mine owne nation. And that shall be to the glorie of my mynisterie, and so for your wealth. For whatsoeuer did serue to set foorth the mynisterie of Paule, it was an ornament to the Gentiles: whose saluation was the end thereof. And here also he vseth the verbe Parazelosai, to pro­uoke. That the Gentiles might seeke for y^e euent of Moses pro­phesie, such as he describeth,Deut. 32.22. when they should vnderstand it to be profitable for them.

14 Might saue. How the mini­ster is said to saue. Here note how the minister of the worde is said in his manner to saue those, whom he hath brought vnto y^e obedience of faith. For the dispensation of our saluation must be so moderated, that we know al the vertue and efficacie therof to be in God, and giue vnto him due praise: yet that we knowe also preaching is an instrument to bring to passe the saluation of the [Page] faithful: which although it can profite nothing without the spirit of God, yet the same spirite woorking inwardly it doeth mighti­ly shew foorth his vertue.

15 For if the reiection. Some doe lewdely corrupt this place which many count to be obscure: in my iudgemēt it ought to be so vnderstood, that it is another argument taken from the comparing of the lesse and greater, to this sence, if the casting off of the Iewes could doe so much, that it should giue cause to y^e re­conciling of the gentiles: of how much more force shall their re­ceiuing be? Ought it not euen to raise from the dead? For Paul persisteth stil in this, that the gentiles haue no cause of enuie, as though, the Iewes being receiued into fauour, their estate should be the worse. He reasoneth therfore, that seeing God hath woon­derfully brought life out of death, and darknes out of light, it is much more to be looked for, that the raysing againe of a people as it were cleane dead, should quicken the gentiles. Neither let­teth that which some alleadge, namely, that reconciliation dif­fereth not from resurrection, as we do here vnderstand resurrec­tion, namely, whereby we are translated from the kingdome of death into the kingdome of life. For although the thing be one, yet there is lesse and more weight in the wordes, which sufficeth to the force of the argument.

[Page 152] 6 For if the first fruites. Now by comparing the dignity of the Iewes with the Gentiles, he taketh from these, pride, and pleaseth or pacifieth those as much as he cā. For he sheweth how the gentiles doe no way excel the Iewes, if they pretend any pre­rogatiue of honour that is their owne: yea if they did striue ther­in, they should be left farre behind. In which comparison wee must remember, that man is not compared with man, but natiō with nation. Therfore if they be compared together between thē selues, herein they shalbe found like that they are both the sonnes of Adam: this only is the difference, y^t the Iewes were separa­ted from y^e gentiles, that they might be a peculiar people to the Lord. Therfore they were sanctified by the holy couenant, and a­dorned with peculier honour, wherwithal the Lord did not vouc­safe the gentiles at y^e time: but because little vertue of the coue­naunt appeared then, he biddeth vs looke vnto Abraham and the Patriarches, with whom assuredly the blessing of God was not in vaine or voide. He therefore gathereth, that hereditarie holi­nesse descended from them to al the posteritie: whiche collection could not hold, if he spake of the persons only, and rather had not regard vnto the promise. For it followeth not straightwaies be­cause the father was iust, therefore he passeth ouer his honestie in­to his sonne: but because the Lord sanctified to himselfe Abrahā vpon this condition, that his seede also should be holy:How the whole nation of the Iewes is said to be sanctified in Abraham. and so put sanctitie not onely into the person of Abraham, but also into the whole kinred: therupon Paul doth not reason amisse, that al the Iewes were sanctified in their father Abrahā. Finally, to prooue that, he bringeth two similitudes: the former being taken from the ceremonies of the law: and the other taken from nature. For the first fruites which were offred, did sanctifie the whole lumpe: likewise from the roote, the goodnes of iuice is dispersed into the braunches: But the same reason haue posterities with their parents of whom they come, which the lumpe hath with the first fruites, and braunches with the roote. Therfore it is no maruell, though the Iewes be sanctified in their father Abraham. Here shall be no difficultie, if thou doest vnderstande sanctitie to bee nothing els, then spirituall nobilitie of stocke, and the same not proper to nature, but whiche did proceede from the couenaunt. [Page] I confesse it shabe truely said, that the Iewes were naturally holy, because y^e adoption was hereditary amongst them: but now I speake of the first nature, according to the which we know all are cursed in Adam. Wherfore the dignity of the elect people (to speake properly) is a supernatural priuiledge.

17 And though some of the braunches. Now hee tou­cheth the present dignitie of the Gentiles, which is no other, thē that should be of braunches, if any being taken from some other place, were grafted into some noble tree. For the original of the Gentiles, was (as it were) of a wilde and barren oliue: because they founde nothing in their whole petegrie but malediction. Therfore whatsoeuer glorie they haue, that is of the newe graf­ting and not of the olde stocke: there is then no cause why the Gentiles should boast themselues of any honour of theirs, aboue the Iewes. Adde also, that Paule doth prudently mittigate the bitternesse, not saying, the whole top of the tree was cut off, but certayne of the branches were brokē: as God did nowe and then take some among the gentiles, whō he might graft in the sacred and blessed stocke.

18 But if thou doest boast thy selfe, thou doest not beare the roote. The gentiles cannot contend with the Iewes of the dignitie of their kinred, but they must striue with Abraham: whi­che were too bad, seeing he is insteed of a root, on the which they are borne and moued. Looke therfore how absurd it should be for the braunches proudly to boast themselues against the roote: so absurde it were for the gentiles to glorie against the Iewes: namely in respect of the excellency of kinred. For Paule would haue it alway weighed, whence the beginning of saluation is. And we knowe, after Christ by his comming had pulled downe the partition wall, the whole worlde was replenished with that grace, which God before had layde vp with an elect people. Whereby it followeth, that the calling of the gentiles is like to a grafting, neither did they otherwise growe vppe into the people of GOD, then as they tooke roote in the stocke of A­braham.

18 Thou wilt say then. In the person of the gentiles he pronounceth whatsoeuer they could pretend for themselues: and that was such, that it shoulde haue beene so farre from puffing [Page 153] them vp, that rather it shoulde giue vnto them, matter of humili­tie. For if the cutting off, of the Iewes, was through vnbe­liefe, and the grafting in of the Gentiles by fayth: what remay­neth, but that by acknowledging the grace of God, they might thereby bee prepared to modestie and submission?What kinde of feare true faithe doth begette in vs. for this a­ryseth from the nature of fayth, and is proper in it, that it should begette in vs the humbling of our selues, and feare. But vnder­stand that feare, which is not contrary to the assuraunce of fayth: For Paul would not haue our faith to wauer, or to change with any doubting, muche lesse woulde hee haue vs to bee ouerthrowen or to tremble. What kinde of feare then shall this be? namely as the Lord biddeth vs bestow our selues in the consi­deration of two thinges, so it is meete a twofold affection should proceede thence. For he would haue the miserable condition of our nature to be stil considered of vs, the same can bring forth no­thing but horror, wearines, anxietie, and desperation: and so it is meete we should be vtterly throwne downe and broken, that at length we might mourne to him. Yet that horror holdeth not frō the consideration of our conceite, but our mindes trusting to his goodnes may abide calme: y^t wearines hindreth not, but wee may enioy full consolatiō in him: y^t anxietie & desperation letteth not but we obtayn sure ioy & hope w^t him. Therfore he doth nothing els but oppose this feare of the which hee speaketh as a preserua­tiue against proud contempt: because as euery one taketh more vnto him then is meete, so he is too secure, & at the length insolēt against others: therfore so far forth we are to feare, least our heart being lift vp by pride do aduance it selfe. But he seemeth to cast a dout of saluation, whiles he admonisheth them to take heed, least they also be not spared. I answere, seeing this exhortatiō serueth to the taming of the flesh, which alway is insolent,As we are not to doubt of sal­uation, so we must neither be secure nor inso­lent. yea euen in y^e sonnes of God, it derogateth nothing, from the certainetie of sal­uation. But chiefly we are to note, and remember that I said of late, namely that the speech of Paul is not so much directed a­gainst priuate men, as against the whole bodie of the Gentiles: a­mongst whom there might be many vainely puffed vp, professing rather, thē hauing fayth. For their cause Paul (not amisse) threat­neth cutting off to the Gentiles: as wee shall see afterwarde a­gayne.

[Page] 21 For if he spared not the naturall braunches. This is a most strong reason to beate downe all securitie. For the reiection of the Iewes ought neuer to be remembred, but it shoulde pearce and shake vs with horrour. For what was it did destroy them, but that through the retchles securitie of y^e preemi­nence they had gotten, they contemned the iudgement of God? they were not spared when they were naturall braunches: what then shall become of vs being wilde and forraine, if wee waxe proude aboue measure? But this cogitation, as it prepareth vs vnto distrust of our selues, so it causeth vs that we cleaue faster and more surely to the goodnesse of God. And heere againe it appeareth more certaynely, that the speeche is generally direc­ted vnto the bodie of the Gentiles, because this cutting off, of the which he speaketh, coulde not agree vnto priuate men, whose e­lection is immutable, namely being founded vpon the eternall purpose of God. Therefore Paule denounceth agaynst the Gen­tiles, if they aduaunce them selues agaynst the Iewes, that there is prepared a rewarde for their pride, because God wil againe re­concile to himselfe that former people, with whom he made a di­uorcement.

22 Beholde therefore. By putting downe the thing it selfe, yet hee doth more clearely and amply confirme, that the Gentiles haue none occasion to bee proude. They doe see in the Iewes an example of Gods seueritie, which ought to feare them: but in them selues they haue a testimonie of his grace and [Page 133] goodnes, whereby they ought to be prouoked vnto thankfulnesse only, and to prayse the Lord and not themselues. These woordes therefore are as much as if he said, if thou doest triumph at their calamitie, first remember what thou wast, for y^e same seueritie of God did hang ouer thy head, but that thou wast deliuered by his free mercie. Secondly consider also what thou art now: for thou shalt not otherwise be saued, then if thou acknowledg the mercie of God w^t humilitie: but if thou forgeting thy self, doest insolent­ly triumph, the same ruine doth abide for thee into the which they are fallen. For it is not inough to haue once imbraced the grace of God, vnles through the whole course of life,It sufficeth not to haue begun well. thou doest follow his calling. For they who are illuminated of the Lorde must al­way think of perseuerance, seeing they abide not in the goodnes of God, who after they haue sometime answered his calling, at length begin to dispise y^e kingdom of God: & so by their vnthank­fulnes deserue to be blinded again. Furthermore he doth not one by one speak vnto euery one of the godly, but (as we said before) he compareth the Gentiles together with the Iewes. In deed it is true, that euery of the Iewes did receiue the rewarde of their incredulity, when they were banished from the kingdom of God, and who so of the Gentiles were called, they were the vessels of the mercy of God: but in the meane while the counsell of Paul is to be holden. For he would haue the Gentiles to depend vpon the eternall couenant of God, that they might ioyne their saluation with the saluation of the elect people. Againe least the reiection of the Iewes should breede offence, as though their olde adopti­on were void: he would haue thē terrified by y^e exāple of punishe­ment, y^t they might reuerently haue that iudgement in admirati­on. For whence commeth so great licenciousnes of curious dis­putations, but y^t we do almost neglect those things, w^t ought wor­thily to instruct vs vnto humilitie? & because he desputeth not of euery one of the elect particularly, but of y^e whole body, a condi­tion is added, if they shal abide in his lenitie. In deed I cōfesse, so soone as any abuseth the goodnes of God, he is worthy to bee depriued of the offered grace: but improperly should this be spo­ken of any of the godly particularly, that God had therefore mer­cie on him, when he chose him, if so that he did abide in his mercy. For the perseuerāce of faith, which maketh perfect y^e effect of the [Page] grace of God in vs, proceedeth from election. Paul therefore teacheth,This is a necessarie watchword in all ages. that the Gentiles are receiued into the hope of eternall life, vpon this condition, that by their thankfulnesse they shoulde holde the possession of it. And surely that horrible defection of the whole worlde which followed afterward, doth plentifully testifie how this admonition was not in vayne. For when God had al­most in a moment so watered far & wide with his grace, that reli­gion florished euery where, shortly after the veritie of the Gospel vanished, & the treasure of saluation was taken away. And whēce came so sudden a change, but because the Gentiles were fallen from their calling? otherwise thou shalt also be cut off. Nowe we vnderstand in what sence Paul threatneth vnto them cutting off, whom before he confesseth to be graffed into the hope of life by the election of God. For first, albeit this can not happen to the elect, yet they stand in neede of such exhortation, to tame the pride of the fleshe: which as it is in trueth contrary to their saluation, so ought it to be terrified with the feare of damnation. As christi­ans therefore are illuminated by fayth, they heare to their assu­raunce, that the calling of God is without repentaunce: but as they carrie the fleshe about with them, which 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 y^e 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 [Page 155] 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 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 shalbe, that God did so in a sort blind Israel, [Page 156] 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 y^e Gentiles almost made the substance or bodie of the church.

26 And so all Israel. Many vnderstand this of the people of y^e Iewes, as though Paul said, y^e religion should be restored a­gaine amongst thē as before: but I extend y^e name of Israel vnto all y^e people of God, to this sence, whē y^e gentiles shalbe 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 shalbe 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 the kingdome of Christe, which is not included in the Iewes, but cōprehendeth the whole worlde. In the same maner, to the Galathiās he calleth y^e church consisting together of Iewes & gentiles, the Israel of God, by that,Gal. 6.16. opposing y^e peo­ple gathered from the dispersion, to the carnal sonnes of Abrahā, who were fallen away from his faith: as it is written. By this testimonie of Esay he doth not confirme the whole sentence, but one member onely: namely that the sonnes of Abraham are par­takers of redemption. For if any take it, that Christ was pro­mised and offered to them, but because they did refuse him, they were depriued of his grace: the wordes of the Prophete expresse more, namely that there is some number left, which after it re­penteth, shall inioy the grace of deliueraunce. And yet Paule ci­teth not worde for worde, that is reade with Esai,Esai. 59.20. the redeemer (quoth hee) shall come to Sion, and they which shall repent from iniquitie in Iacob, saith the Lorde. But it becommeth not vs to be too curious herein. For this is to bee regarded, howe fitly the Apostles apply vnto their purpose, whatsoeuer probations they bring out of the old testament: seeing they coueted nothing els, then as it were by the finger to point out, that the readers might he led vnto the fountaine.

[Page]Furthermore, although in this prophecie, deliuerance be pro­mised vnto the spirituall people of God, vnder whom the gen­tiles are conteyned: yet, because the Iewes are the first begot­ten, that whiche the Prophete denounceth, must needs be chief­ly fulfilled in them. For in that the Scripture calleth all the people of God Israelites, that is ascribed to the excellencie of that nation, which God preferred before all others. Secondly, he saieth that he which shall redeeme, shall come, namely, vnto Sion, hauing respecte vnto the olde couenaunt. Hee addeth also, that hee shall bee redeemed in Iacob, whiche shall turne from his transgression. In which words God doth plainely cha­lenge vnto himselfe a certaine seede, that the redemption might be effectual in the elect and peculiar nation.

Esay. 59.20.And albeit the phrase of speech which the Prophet vseth did serue better to the purpose: namely, Shall come to Syon: Yet Paule made no religion in the matter, to follow the commō receiued translation, where it is said the redeemer shall come out of the hill of Syon. And there is also like reason of the seconde parte, Hee shall turne iniquities from Iacob. For Paule thought it sufficient, onely to respect this, (because the proper office of Christe is to reconcile vnto God a people that is a re­uolter from the Lorde, and couenant breaker) that vndoubtedly there was some conuersion to bee hoped for, least they should all perish together.

27 And this is my couenant vnto them, when I shall take away their sinnes. Notwithstanding Paule had brieflie touched, in the former prophesie of Esai, the office of the messias, yet that hee might aduertise the Iewes, what they were princi­pally to hope for of him, hee purposely addeth these fewe wordes out of Ieremie to the same ende.Iere. 31.33. & Heb. 8.8. & 10.16. For in the former place is not reade that a newe couenant shoulde come. This also appertay­neth to the confirmation of the cause hee hath in hande. For that which hee spake of the conuersion of the people, in so obstinate a stubbornnesse, might seeme incredible. Therefore hee remoueth this impediment, by saying the newe couenant con­sisteth in the free remission of sinnes. For it may be gathered out of the words of the prophete, that God hath no more to do with an Apostata people, but so far as he shall as well remit the crime of their faithlesnesse, as other sinnes.

28 As concerning the Gospel. Hee sheweth howe that which was euill in the Iewes, did not serue to the ende that they should therefore be contemned of the Gentiles, vnbeliefe was y^e chiefe crime in them. And Paule sheweth they were so for a time through the prouidence of God blinded, that a way might be made for the gospel vnto the Gentiles: and yet they not for euer excluded from the grace of God. Hee confesseth therefore that presently they were alienated from God, by occasion of the gos­pell, that this way, that saluation which was laide vp with them might come vnto the Gentiles: and yet God not vnmindfull of that couenant whiche hee made with their fathers, and wherein hee testified that in his eternall counsaile hee loued that nation. And this hee proueth by a notable sentence: namely, that the grace and calling of God cannot bee voide. For this is the meaning of these wordes. The giftes and calling of God are without repentance. Hee hath put gifts and calling by the fi­gure Hypallage, for the benefite of calling: neither ought this to bee vnderstood of euery particuler calling,Paul in this disputatiō speaketh of the general calling of a whole nation, and not of the particular calling of euery one. but of that where­by God adopted the posteritie of Abraham into couenant: seeing the disputation was specially of this, as a little before vnder the name of election hee noted the secrete counsaile of God, whereby the Iewes were distinguished from the Gentiles. For this is to be obserued, that the question is not of y^e priuate elec­tion of euery one, but of the common adoption of an whole nati­on, [Page] which for a time in outward appearance might seeme to bee fallen, but not cut downe by the rootes. Because the Iewes were fallen from theyr prerogatiue, and saluation promised thē, that there might be some hope of the remnant, Paul proueth that the counsaile of GOD standeth firme and immutable, whereby hee vouchsafed once to choose them vnto himselfe for a peculier people. If then it cannot bee that the Lorde should fall from that couenant which hee established with Abraham, I will bee the God of thy seede: hee hath not vtterly taken his fauour from the people of the Iewes,Gen. 17.7. hee doth not oppose the Gospel to election, as though they were contrary one to the other: for whome God hath chosen, those hee calleth: but be­cause the Gospell was sodenly besides the expectation of the worlde published to the Gentiles, hee worthily compareth this grace, with that olde election of the Iewes, which so many a­ges before was manifested. Election therefore is named of anti­quitie, because in that part of the world is past, God did chose vn­to himselfe one people. Hee saith for the fathers, not as though they gaue any cause of loue, but for that the grace of GOD descended from them to the posteritie, according to the forme of the couenaunt, Thy God, and of thy seede. Howe the gentiles haue obteined mercy by y^e vnbeleef, it is alreadie decla­red: namely, God beeing angrie with the Iewes for their infi­delitie, conuerteth his fauour vnto the Gentiles. And wher­as it is straight wayes added, they became incredulous for the mercy shewed to the Gentiles, it is something harde: yet there is no absurditie in it,How it is saide the Iewes be­came vnbelee­uers through y^e mercy shewed to the gentiles. because Paule doth not set downe the cause of their excecation or blinding, but onely sheweth that that was taken from the Iewes, which GOD translated to the Gentiles.

Furthermore, least the Gentiles shoulde thinke that they ob­teyned that by the merite of theyr faith, which the Iewes loste through their incredulitie, there is onely mention made of mercy. The summe therefore is, because God woulde shewe mercy vpon the Gentiles, by this occasion the Iewes were depriued of the light of faith.

32 For God hath shut vp. &c. A notable sentence wherby he [Page 158] declareth there is no cause why they shoulde dispaire of others, which haue some hope of saluatiō for whatsoeuer they are now, they were as al others are: so thē, if through y^e only mercy of god they haue escaped forth frō vnbeliefe, they ought to leaue place vnto y^e same mercy for others also. For as cōcerning gyltines he maketh y^e Iewes equal with y^e gētiles, y^t both of them might vn­derstand, the way to saluation is open to others as well as vnto them. For there is one only mercy of God which saueth: & y^t may offer it selfe vnto them both. This sentence therfore answeareth that testimony of Ose, which he cited before:Ose. 9.25. I wil call that my people was no people. Moreouer, his meaning is not that God doth so blind al men, as though their incredulity were to be im­puted to him: but by his prouidence he hath so disposed it, that all should be guilty of incredulity, and so he might haue them subiect to his iudgement: to this end verily that all merits being buri­ed, saluation might be of his only goodnes. Here therefore Paul intendeth two thinges. First, that there is nothing in anie man, wherefore he should be preferred before others, besides y^e meere grace of God. And secondly, that God in the dispensation of his grace is not let, but hee may bestow the same vppon whom hee wil. There is an Emphasis in this word mercy, for it signifieth that God is tied to none, & therefore doth saue all freely, because all are in like sort lost. Furthermore, their dotage is too grosse, who gather from hence that all shalbe saued. For Paul meaneth simply that as well Iewes as gentiles, are saued no other way then by the mercy of God: least he shoulde leaue vnto any some matter of complaint. And sure it is this mercy is offered indiffe­rently vnto all, but which seeke it by faith.

[Page] 33 O the deepenesse. Here first of all the Apostle bursteth foorth into a speech which voluntarily ariseth from the conside­ration of the workes of God with the faithfull. Secondarily, he doth by the way restrayne the boldnes of impietie, which is wont to murmure against the iudgements of God. Therefore when we heare, O the deepenes. It cannot be saide how auaileable this admiration ought to be, to beate downe the temeritie of the fleshe. For after he had disputed out of the worde and spirite of the Lorde, at length being ouercome with the highnesse of so great a secrete, he can doe nothing but woonder and crie out, y^t these riches of the wisedome of God are deeper, then our reason is able to pearce into them. If therfore at any time we enter into talke of the secret counsels of God, let this bridle bee put alway before our wit and tongue, that when we haue spoken soberly & within the bounds of the word of God, at length our disputation end with an admiration. Neither ought we to be ashamed, if we be no wiser then he, who being rapt euen into the third heauen, had seene secrets not to be opened vnto man: yet here could finde no other end, then so to humble himselfe. Whereas some resolue the words of Paule thus. O the deepe riches and wisedome, and knowledge of God: as though the nowne deepe were put for a common Epitheton, expounding riches for liberality: it see­meth vnto me to be wrested. Therefore I doubt not but he extol­leth the deepe riches of wisedome and knowledge in God. Howe incomprehensible. By diuers words according to the vsual ite­ration of the Hebrues, he expresseth the same thing. For hauing spoken of iudgements,Way is put for the reason or maner of Gods iudgement. he addeth wayes for the rules or reason of doing, or order of gouerning of his iudgementes. And still he persisteth in his exclamation: wherein the more hee extolleth the highnes of the secrets of God, the more hee frayeth vs from the curiositie of searching. Let vs learne therefore to searche af­ter nothing in the Lord, but which he hath reuealed by his scrip­tures, for otherwise we enter into a labyrinth, whēce there is no easie passage: for it is to be noted that heere the question is not of euery the mysteries of God, but of those which being layde vppe within himselfe, he wil haue onely to be wondered at & reueren­ced of vs

34 For who hath knowne the minde of the Lorde? Here [Page 159] hee beginneth as it were by laying hands on them, to bridle the boldnesse of men, least they shoulde murmure against the iudge­ments of God, and that hee doeth by two reasons. The first is, that all men are altogether blinde to consider the predestination of God, by their owne sense: and to dispute of a thing that is vn­knowne, is temeritie and wickednesse. The second reason is, that wee haue no cause to complaine of God, seeing no man can say, that God is a debter vnto him: but on the contrary all men are bounde vnto him for his bountifulnesse.

Let euery one therefore remember to keepe his minde with­in this compasse, least in seeking after predestination, he be carri­ed aboue the reuealed will of God: seeing we heare that man can iudge no more heerein, then the blinde in darknesse. Whiche neuerthelesse maketh not to shake the certaintie of faith, whiche ariseth not of the dexteritie of mans wisedome, but of the onely illumination of the spirite.What modera­tiō must be vsed in speaking of the mysteries of God. For euen Paule himselfe in another place, after 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 [Page] 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 y^t 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 [Page 160] 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 y^e diminishing of his glory.

CHAP. 12.

[Page] 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 y^e 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 y^t 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 y^e end of goodnes, and searche out the originall of vertues, whence afterwarde they drawe, and deriue all duties: so heere Paule setteth downe the originall whence all the par [...]es of holinesse followe: namely, that wee are redeemed of the Lorde to this ende, that we shoulde consecrate our selues and all our members to him. But it is ne­cessary to examine euery part.

1 I beseech you by the mercies of God. Wee knowe [Page 126] that godlesse men doe exceedingly abuse vnto the dissolutenes of the flesh, whatsoeuer is spoken in the scripture, of the goodnes of God. Againe Hypocrites, as though the grace of God extingui­shed the studie of a godlie life, and opened the doore of boldnesse to sinne, they doe maliciously as much as in them is, obscure the knowledge of it. But this contestation or beseeching doth teach, that men can neuer seriously woorshippe God, nor be suffici­ently prouoked vnto his feare and obedience, vntill they knowe howe much they are indebted vnto his mercie. The Papistes count it enough if by terrour they wrest from men, a certayne (I knowe not what) forced obedience. But Paule, that hee might bynd vs vnto God, not with a seruile feare, but with a vo­luntarie and cheerefull loue of righteousnesse, allureth vs by the sweetnes of his grace wherein our saluation is conteyned: and withall he chargeth vs with ingratitude, vnlesse, hauing experi­ence of so bountifull and liberal a Father, we studie againe to dedicate our selues wholly to him. And so much the more effica­cie hath Paule in this his exhortation, as he excelleth all others in setting foorth the grace of GOD. For that heart must needs be harder then iron, which through the doctrine he taught a­boue, is not inflamed with the loue of God, whose bountiful­nesse towardes him hee feeleth to be so plentiful. Where then are they which thinke, that all exhortations vnto honestie of life are taken away, if the saluation of men be reposed in the onelye grace of God: seeing a godly heart is not so much prepared vn­to the obedience of God by anie preceptes, or others, as by the serious meditating vppon the goodnesse of GOD towardes him? Heere also we may see the lenity of the Apostles spirit, who had rather deale with the faithful, by admonitions and friend­ly beseechinges, then by seuere commaundementes: because he knewe he shoulde profite more this way, with those are trac­table. That yee giue your bodies. This is then the entrance of the right course vnto good woorkes, if we vnderstande that we are consecrated to the Lorde. For thereupon it followeth, that we must cease to liue to our selues, to the ende all the ac­tions of our life, might tende to his obedience. Therefore here are two thinges to be considered. First, that we are the Lords,Two things to be considered. secondly, that therfore we ought to be holye: because it is vn­seemely [Page] for the holinesse of God, that any thing should be offe­red to him, which was not first consecrated to him. This beeing put downe, it followeth, wee must meditate of holinesse all our life long: yea it is a kinde of sacriledge, if wee fall to vn­cleannesse: because it is nothing els, then to prophane a sancti­fied thing. And euery where a maruellous proprietie of wordes is kept. First, hee saith, our bodie must be offered in sacrifice vnto GOD, whereby hee insinuateth, that wee are not nowe in our owne power, but altogether brought into the power of God. Which cannot otherwise come to passe, vnlesse we re­nounce our selues, and so denie our selues. Secondly, by ad­ding of Epithetons, he declareth what kinde of sacrifice that must bee. For by calling it liuing, hee signifieth, we are offe­red to the Lorde of this condition, that our former life beeyng killed in vs, we might be raysed vp vnto newnes of life. Vnder the name of sanctitie or holinesse, he noteth that of the whiche wee saide, it is proper to the sacrifice: for then it is a sacrifice indeede, when sanctification goeth before. The thirde Epi­theton, when hee admonisheth that our life is then framed a­right, when we direct this our sacrifice vnto the pleasure of the Lorde. And also it bringeth vnto vs a rare consolation, in that he teacheth our studie is pleasing and acceptable to God, when we resigne our selues ouer to innocencie and holinesse. By bodies hee meaneth not onely bones and skinne, but the whole masse whereon we consist: and he hath vsed that woorde, whereby hee might best by the figure Synecdoche, set foorth all our partes. For the members of the bodie are instru­mentes to execute our actions by. Otherwise he requireth of vs, not onelye integritie of bodie, but also of spirite, as he doth to the Thessa.1. Thes. 5.23. Whereas he biddeth offer or present, therein is an allusion vnto the sacrifices of Moses, whiche are offered at the Altare as in the sight of GOD: howebeit hee declareth howe readye wee ought to bee to receiue the commaunde­mentes of GOD, that without all delaye wee may obeye them. Whereby wee gather that all they doe nothing els but erre and wander miserably, whose purpose is not to wor­shippe the Lorde. [...] Heere also wee see what Sacrifices [Page 163] Paule commendeth to the Christian Church. For beeing recon­ciled by the onely sacrifice of Christe, through his grace wee are al made priestes, to dedicate our selues and all that is ours to the glory of God.

There remaineth no sacrifice of reconciliation, and it were great contumelie done against the crosse of Christe to erect any. Your reasonable seruice. I thinke this clause was added, the better to explicate and confirme that went before: as though it were said, if you minde from your heart to serue God, giue your selues for a sacrifice to god, for this is y^e right seruice of God, frō y^e which who so departeth, are but peruerse worshippers. If God be then worshipped aright, when we examine all thinges to his rule, let all faygned worshippings goe: which hee doth worthi­ly abhorre, because he esteemeth more of obedience thē sacrifice. In deed the inuentions of men please them, and they bragge (as Paule saith in another place) a vaine shewe of wisedome: But we heare what the heauenly iudge denounceth of the contrarie by the mouth of Paule.

For by calling that a reasonable seruice, which hee com­maundeth, whatsoeuer wee goe about without the rule of his woorde, hee reiecteth as foolish, sottish, and temerous enter­prices.

2 And fashion not your selues to this worlde. World put for the wisdome & maners of men This worde worlde, albeit it hath many significations, here is taken for the wisedome and manners of men, whereunto (not without cause) hee forbiddeth vs to bee conformed. For seeing the whole worlde is set on mischiefe, it is meete wee shoulde put off whatsouer is humane, or belonging to the old man, if wee will truly put on Christe. And least that bee doubted on, hee sheweth it by the contrarie, when hee biddeth vs bee transfor­med into the newnesse of minde. For these are vsuall contra­rieties of the Scripture, whereby a thing is more cleerely ex­pressed.

And note heere what kinde of innouation is required of vs: namely, not of the fleshe onely, as the Sorbonites, which take this worde for the inferiour parte of the soule: but of the minde which is the most excellent parte of vs, and whereunto the Phi­losophers ascribe the principalitie. For they cal it Hegemonicon, [Page] that is, the prince or principall spirite, and reason is faigned to be a very wise Queene. Howebeit, Paule doth throwe her out of her throne: and so, bringeth her to nothing, whiles hee tea­cheth that wee must bee renewed in minde. For howsoeuer we flatter our selues, yet that sentence of Christ is true, that man muste bee borne againe which will enter into the kingdome of God. Seeing both in minde and heart we are altogether voide of the righteousnesse of God.

That yee might proue what is the will of God. Heere thou hast the end wherefore, wee ought to put on a newe minde: namely, that both our owne and all other mens counsailes, and desires beeing reiected, wee might intende vpon the onely will of God, the knowledge whereof is true wisedome. And if the renouation of the mynde be necessary vnto this, that wee might proue what is the will of God: Heereby it appeareth howe contrary it is vnto God. The Epithetons are added, doe serue vnto the commendation thereof, that wee might striue thereunto with greater alacritie. And surely to bring our per­uersitie into an order, it is necessary that the true praise of righ­teousnesse and perfection bee ascribed vnto the will of God. The worlde persuadeth it selfe, that those workes it hath done, are good: Paule hee cryeth out on the contrary, that wee must ex­amine by the commaundementes of God, what is right, and good.

The worlde delighteth it selfe, and taketh great pleasure, in his owne inuentions: but Paul affirmeth, that nothing pleaseth God, saue that whiche hee commaundeth. The worlde, that it might finde perfection, slydeth from the worde of God vnto newe inuentions: Paule putting perfection in the will of God, sheweth howe they are deluded with a false imagination: if a­ny passe that marke.

[Page 163] 3 For I say by the grace. If thou doest thinke that the particle causall is not superfluous, then this sentence shall agree well with the former. For seeing nowe, hee woulde haue our whole studie consist, in seeking for y^e will of God, the next thing was, to drawe vs from vaine curiositie. Yet seeing the parti­cle causall is often superfluous with Paule, thou mayest take it for a simple affirmation: for so also the sense will stande very well.

But before hee commaunde, hee saith, hee hath authoritie gi­uen him, to the ende they might hearken vnto him, no lesse then vnto the voyce of God himselfe: for his woordes are as muche in value, as if hee saide, I speake not of my selfe: but beeing an imbassadour of GOD, I bryng vnto you the commaunde­nientes hee hath inioyned mee.Grace puc for Apostleship. By grace (as before) hee meaneth his Apostleshyp, whereby hee commendeth the good­nesse of GOD therein, and withall insinuateth, that hee did not temerously intrude himselfe, but that he was chosen by the calling of God. So then hee getting vnto himselfe authoritie, by this preface, doth binde the Romanes with a necessitie of o­beyng, vnlesse they woulde contemne GOD in the person of his minister.

Then followeth the precept, whereby hee both draweth vs, from the searching of those thinges, whiche doe nothing but trouble mens mindes, for they doe not edifie: and also forbiddeth least any shoulde take more vppon him, then his capacitie and calling will beare. And withall admonisheth, that wee onely thinke and meditate those thinges, which may make vs sober and modest. For so I had rather vnderstande it, then accor­dyng to that Erasmus doth translate it, that no man thinke proudly of himselfe. Both because this sense is somewhat further fetcht, and that other agreeth better to the text. This sentence, Besides that is meete for him to vnderstand. De­clareth what hee meant by the former woorde Huperphronein: that is, to bee insolent, or thinke aboue measure of himselfe: namely, that we exceede the measure of wisedome or being wise, if we busie our selues about those things, of the which it is not meete wee shoulde be carefull. To be wise vnto sobrietie: is to be giuen vnto those studies, wherby thou perceiuest thou mayest [Page] learne and be taught modestie. As God hath giuen euery man. Ʋnicuique vt diuisit deus. Here is the figure called Ana­strophe, or inuersion of words, for, as to euery man God hath giuen. And here veryly is the maner of that sober wisedome hee spake of, expressed. For seeing there is a diuerse distry­bution of graces, then euery man proposeth vnto himselfe the best meane or measure of wisedome or beeing wise,What it is to be wise vnto so­brietie. when hee keepeth himselfe within the compasse of that grace or gift of faith, which is giuen vnto him. So then there is a superfluous seeking of wisedome, not onely in superfluous things, & things vnprofitable to bee knowne: but also in those, the knowledge whereof otherwise is profitable: when wee respect not what is giuen vnto vs, but temerously and boldly exceede the measure of our vnderstāding, which importunitie, God will not suffer vnre­uenged. For wee may see oftentimes, with what trifles they are carryed about, who, through foolish ambition lift vp them­selues beyonde those boundes are set for them. The substance is, this is a part of our reasonable sacrifice, when euery one by a gentle and tractable spirite, doeth yeelde himselfe to be ruled & ordered of God. Finally, whē he opposeth faith against humane iudgement, hee restraineth vs from our owne likinges, and withall purposely addeth the measure, that the faithfull should also humbly keepe themselues, within the compasse of theyr defect.

[Page 164] 4 For as in one bodie. Now hee confirmeth that same, which hee said before of limiting the wisdome of euery one ac­cording to the measure of faith, by the calling of al the faithful. For we are called of this condition, y^t we should as it were grow vp into one body: seeing Christe hath ordeined that societie and connection amongest all the faithfull, whiche is amongest the members of a mans body: and because men coulde not come into such an vnitie by themselues, he is made the bonde of that coniunction. Seeing then that 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 mē ­bers of one body haue distinct offices, and all thinges distinct,The applicatiō 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 mēs 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, y^t 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 cō ­strained to borrow of others. I confesse therefore that the socie­tie of the godly cannot stand, but whiles euery one being contēt with his owne measure, doth impart vnto his brethren of those giftes [...]ee hath receiued, and againe doth suffer himselfe to bee [Page] 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.

[Page 165]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. thē 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. [...]. 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.

[Page]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: 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 [Page 176] 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 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 [Page] 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 y^e 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 [Page 167] 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 me to set that against intermission, ceasing, or leauing off, which he commaundeth of seruing the time. Furthermore because in many old copies, Curio, is read, which worde although at the first sight it see­meth strange, I dare not altogether reiect. If so bee y^e reading be accepted, I doubt not but the minde of Paule is, to referre all those duties are done to our brethren, and whatsoeuer serueth to the mainteynance of charitie, to the worship of God, that hee might make the faythfull more willing.

12 Reioycing in hope. These three are both ioyned together a­mongst them selues, and also in a maner they seeme to appertein vnto that, Seruing the tyme. For hee doth best applie him­self vnto the time, and vseth the occasion to run on couragiously, who putteth his ioy in the hope of the life to come, and beareth tribulations patiently. Howesoeuer it be (for it is no great matter, whither you ioyne them together, or seperate them) first he forbiddeth vs to set our heartes vpon the present good things, [Page] and in earth and earthly thinges to seeke our ioy, as though our felicitie were there: but he biddeth vs erect our mindes to heauē, where we may inioye perfect and ful ioy. If our reioycing shalbe conteyned in the hope of the life to come, thereuppon shall pati­ence growe in aduersitie: because no abiding or suffering of so­row can oppresse that ioy. Therefore these two depende one of another, ioy conceiued of hope, and patience in aduersitie. For no man will cheerefully, and with a quiet mind, submit himselfe to beare the crosse, but he who hath learned to seeke for his feli­citie out of the world, that with the consolation of hope, he may mitigate,Ioy conceiued of the life to com and patience coupled together. and qualifie the bitternes of the Crosse. But because both these are farre aboue our strength, we must bee earnest in prayer, and beseech GOD continually, that he suffer not our harts to faint, fall to the ground, & or to be broken with aduersi­tie. Finally, Paul doth not only prouok vs to prayers, but plain­ly requireth perseuerance of vs: because wee haue a continuall warfare, and dayly new conflicts arise, to the bearing whereof, yea euen the strongest are vnmeete, vnlesse they nowe & then ga­ther new strength. Howbeit that we faint not, the best remedie is, the continuance of prayer.

13 Seruing the necessities of the Saincts, &c. Hee retur­neth vnto the duties of charitie, the chiefest wherof is to do good vnto those of whome wee looke for no recompence. Because therfore it almost cōmeth to passe, that they chiefly are despised, who aboue others are oppressed with pouerty, & stand in need of help (for y^t is thought to be lost, which is bestowed vpon thē) God in a speciall maner commendeth them vnto vs. For then we are truly charitable in deede, when we helpe our poore brethren, for no other cause, then to exercise our bountifulnesse. Now ho­spitalitie is not the last kinde of charitie: that is, beneuolence & liberalitie which is shewed towardes straungers, because they chiefly are destitute of al things, and are farre from their friends. We see then, that euery one ought by so much the more to be ca­red for of vs, as they are commōly more neglected of men. Note also the proprietie of speech, in that he saith we must communi­cate to the necessities of the saintes: whereby he insinuateth, that wee ought, so to relieue the want of our brethren, as though wee succoured our selues.

[Page 168]And hee commaundeth specially to helpe the saintes.The faithful are specially to be succoured. For although our charitie ought to extende it selfe vnto all men, yet it ought with a singular affection to imbrace those, are of the houshoulde of fayth, who are ioyned vnto vs in a neerer maner.

14 Blesse them, &c. Once I woulde haue the reader admonished of this, that in euery precept hee doe not curiouslye seeke for a precise order: but to bee content, heere to haue scat­tered preceptes whereby he may bee prepared vnto all the parts of a holy life: and those also drawen out of that principle, which the Apostle put downe in the beginning of the chapter.

Straightwayes hee will giue charge of not requiting iniuries doone. Heere nowe hee requireth somewhat that is more harde, namely that we wishe no harme to our enemies: but howesoeuer they vexe vs, and deale vncurteously with vs, to wishe vnto them all prosperitie, and to pray vnto God for the same. Which meekenesse as it is more difficulte, so it is more seriously to be laboured for. For the Lorde commaundeth no­thing, wherein hee requireth not our obedience. Neyther is any excuse to be admitted, if we be voyde of that sence, whereby the Lorde woulde haue vs to differ from the wicked, and children of this worlde. In deede I confesse, it is a harde thing, and al­together contrarie to the nature of man: howebeit nothing is so harde, but it is ouercome by the power of GOD, whiche shall neuer bee wanting to vs, if wee be not negligent to call for it.

And although thou canst scarsly find one, which hath profited so muche in the lawe of GOD, that hee can fulfill this precepte: yet none can boaste hym selfe to bee the sonne of GOD, or glorie in the name of a Christian, who [Page] hath not partly put on this minde, and dayly fighteth with the contrary affection.

I sayde this was harder, then to remitte vengeance when any is hurt. For some although they withholde their handes, and are not themselues carried with the furie of hurting, yet they coulde wishe that destruction or damage might otherwayes hap­pen to their enemies. Yea and if they bee so calme, that they wish no harme: yet scarcely one in an hundreth will wishe him to bee safe of whom he hath receiued iniury: Yea a good part burst forth into cursynges. But God by his woorde, doeth not onely bri­dle our handes from euill woorkes: but also tameth the bitter affections of our heart. And not that onely [...], but also woulde haue vs careful for the health of those: who by hunting vs wrong­fully, bring destruction vpon them selues.

Erasmus was deceiued in the woorde Eulogein: because hee obserued not that it was opposed against cursings,Our patience must appeare not only in not wishing euill, but also in wish­ing good to our enimies. and maledic­tions. For Paule in both of them woulde haue God to bee a witnesse of our patience, howe not onely wee bridle the furie of our wrath in our wishes, but also by praying for their remission we testifie that we are sory for them, whiles they perish wilfully.

15 Reioyce with them reioyce, &c. In the thirde place hee putteth a generall sentence, that the faythfull imbracing one another with a mutuall affection, doe accounte the estate one of another common vnto them. And he reciteth the partes or the kindes in the first place, that they shoulde reioyce with them that reioyce, and weepe with them that weepe, For so the nature of true loue requireth: that euery one had rather mourn with his brother, then through pleasure or idlenesse, to beholde his sorowe a farre off. The substaunce then is, that wee apply our selues one to another as muche as may bee: and what con­dition so euer come, that euery one take vpon him the feeling of another mans estate, whither to sorrowe with him in aduersitie, or to reioyce with him in prosperitie. And truely not to be glade at the felicitie of ones brother is enuy: & not to sorrow at his ad­uersitie, is inhumanitie. Let then that likelines or mutual conbi­nation of affection be amongst vs, which may together conforme vs vnto all affections.

16 Not being high minded. In Greeke the Apostle [Page 169] speaketh both more significantly, and more fitly for the Antithe­sis. Not cogitating (quoth hee) h [...]h thinges, whereby he vn­derstandeth that it is not the part of a Christian man, ambitious­ly to aspire vnto those thinges, whereby hee may excell others, neither to haue proude spirites: [...]trather to meditate modestie and meekenes.

For herein wee excell before the Lords, and not in pride, or contempt of our brethren. A pre [...]ep [...] very aptly added vnto those want before, for there is nothing in [...] diuideth that vnitie was spoken of: then whiles wee aduaunce our selues, and to the ende we may come to some higher place, looke somewhat a loft.

This worde, to them of the lower sorte. I take in the neuter gender, that the Antithesis may become place. Hee [...] therefore all ambition is condenmed, and e [...]ation of minde, which insinua­teth it selfe vnder the [...] of magnanimitie. Seeing mode­ration or rather submission is the chiefest vertue of Christians, which had rather alway giue honour vnto others, then steale it from them. Hereunto is that like which followeth: for there is nothing more inflameth the mindes of men then the opini­on of their owne wisedome. His minde therefore is, that that being laide a part, wee woulde also heare others, and obey their counsayles. For whereas Erasmus turneth phr [...]nimous arro­gant, that is coacted and colde:A notable salue against arroga [...] cie. because Paul shoulde repeate the same thing twise, without any vehemencie: howebeit this is the best remedie to cure arrogancie, that mē be not too wise in their owne opinion.

17 Rendering to no man. It differeth in a maner nothing frō y^t which foloweth straightwayes: saue that vengeāce is somewhat more, thē this kind of recōpence of y^e which he spea­keth here. For sometime we recōpence euil for euil, yea where we exact not the requiting of an iniurie, as if we giue them hard entertainment, who do vs no good. For we are wont to estimate euery mans merits towards [...]s, or els how they may deserue at [Page] our hāds, y^t we might bestow out duties vpon thē, to whō we are already bounde, or of whom we looke for some thing. And again if any haue denied vs their helpe, when we were in neede, recom­pencing (as they say) like for like, wee helpe them no more, then we were holpen of them, whē we were in neede. There be other such like examples, wherin, euil is recompenced for euil, without manifest reuengen [...] [...]oulding good things. I dislike not the translation of Erasmius, [...]o [...]ely, therefore preparing: Yet I chose rather to [...] ▪ word for word. Because euery man is too much giuē to his own profit, or too too prouidēt in eschewing his owne dammages, Paul seemeth to require another care, and attention. The meaning is, we must diligently do our endeuour, that by our probitie and hones [...] all men may be edified. For as the inno [...]cie of conscience [...] necessarie for one selues before God: so the integritie of repore, is not to be neglected before men. For if God oughe to be glorified by our good workes, so muche is wanting to his glory, as men see nothing praise worthie in vs, Yea the glory of God is not only obscured, but he is also dishono­red. For what so euer we offend, the vnlearned draw it to the re­proch of the Gospel. Howebeit when we are commanded to pro­uide good things before men, we must also note to what end. For the ende is not, that men might haue vs in admiration, and praise vs: for Christ doth seriously driue away this desire from vs, when he biddeth vs that al men being excluded, we should take God for the only witnesse of our good deedes: but that our mindes being lift vp vnto God, they might giue the prayse to him, that by our example others might bestirred vnto the studie of righteousnes, and finally that they might receiue a good and sweete sauour of our life, wherby they might be allured vnto the loue of God. And if so be that we be euill spoken of, for the name of Christ, yet we giue not ouer to prouide good thinges before men: but then is that fulfilled,1. Cor. 6.9. that we are counted as lyers and yet we are true. &c.

18 If it be possible, as much as in you lieth. Tranquili­tie, and a maner of life so composed, that it may make vs bee be­loued of all men, is no common gift of a christian man. Hereunto if wee will giue our indeuour, we must be indued not only with great equitie, but also with great commoditie, and facilitie of maners: which may not only conci [...]ate or get vnto vs those be [Page 170] vpright, and good, but also may turne the heartes of the wicked.

Howbeit heere is a twofolde caution or head to be taken that we couet not in such sort to be gracious,A watchworke for all those seek to bee gracious vnto men. that we refuse (so often as necessitie shall require) to take vpon vs the hatred of any, for Christs sake. And surely we may see many, who, whiles for the pleasantnesse or sweetnes of maners and tranquilitie or qui­etnesse of minde they are amiable vnto all, yet for the Gospelles sake they haue their neerest friendes, their greatest enemies. The second caution is, that our facilitie degenerate not into assenta­tion or flatterie, that for quietnesse sake we would flatter the sins of men. Because therefore it can not alway be obtayned, that wee shoulde haue peace with all men, he hath added two particles,Wherefore and whē peace ma [...] be broken. by the way of exception, if it may be, and as much as in vs lyeth

Finally this must be estimated by the office of pietie and charitie, that wee doe not breake peace but beeing constrayned through one of these. For wee must so for quietnesse sake tole­rate and suffer many things, pardon offences, fauourably remit the seuere rigor of the law, that yet we be prepared, (as often as neede shall require) to sight couragiously. For it can not bee that the souldiers of Christ, should haue a perpetuall peace with the worlde, whose prince is Satan.

19 Not reuenging your selues, beloued. That euill whi­che he correcteth here, is more grieuous then the former, where­of he made mention of late, as we haue admonished, howbeit both of them arise out of the same fountaine: namely, too much loue of our selues, and naturall pride, which maketh vs very fauourable to our owne vices, but most seuere towardes others. Because therefore that disease doeth beget almost in all men, a furious de­sire of reuenging, when they are touched but a little: heere hee commaundeth, howe grieuously so euer wee bee hurte, that wee our selues go not about to reuenge our selues, but commit it to the Lorde.

And because they are not easely bridled, who once haue bin taken with this vnbridled affection, by a sweete speache hee doeth (as it were) lay hands vpon vs, that he might restraine vs, whiles hee, calleth vs beloued. This thē is the precepte, that wee neither reuenge, nor seek to reuenge y^e iniuries done. The reason is added [Page] because we must giue place to wrath. And to giue place vnto wrath, is to yeelde vnto the Lorde the power of iudgeing, which they take from him, that take vpon them reuengement. Where­fore if it be a great sin to vsurp the turne or course of God, thē is it not lawful to reuenge: for so we preuent y^e iudgment of God, who wil haue this reserued to himselfe. And w^tall he insinuateth, y^t they who patiētly expect his help, shal haue God their reuēger: but they who preuent him, leaue no place for the helpe of God. Moreouer he doth not only here forbid, y^t we execute reuēgemēt our selues, w^t our own hands, but also y^t our hart should be tēpted w^t any such desire▪ it is therfor superfluous to distinguish between publik & priuate reuēgemēt. For he is no more excusable, who w^t an euil mind, & desirous of reuengmēt, seeketh the help of y^e ma­gistrat, thē he who deuiseth what way he may reuēge by himself. Yea reuengmēt is not alway to be desired of God, as we shal see straightwaies: because if our praiers proceed frō a priuate affec­tiō, & not frō the pure zeale of y^e spirit, we do not so much procure y^e Lord to be our iudge, as we make him the minister or executio­ner, of our wicked cōcupiscence. Therefore we do not otherwise giue place vnto wrath, thē whē with quiet minds we expect a fit time of deliuerance: in the meane while wishing y^t they who are now our aduersaries, by repēting may become our friends. For it is writtē. Deut. 32.35. He bringeth a poofe takē out of y^e song Moses, where y^e Lord denoūceth himself, to be the reuēger of his enemies. And those are y^e enemies of god, who vexe his seruāts w^tout cause. He y^e toucheth you (quoth y^e Lord) toucheth the apple of mine eye. Let vs therefore be content w^t this consolatiō, y^t neither they shall escape vnpunished, who trouble vs w^tout a cause: neither shall we by suffering make our selues more subiect, or more open for the iniuries of y^e wicked: but rather we shal giue place vnto y^t Lord, (who is out only reuēger & deliuerer) y^t he may help vs. Althogh it is not lawful yea euen to desire vēgeance of God for our ene­mies: but rather we are to pray y^t they may be conuerted and be­come friendes: and if so that they proceede in their wickednesse, that shall happen vnto them, which happenth vnto other contem­ners of God. For Paul doth not therefore cite this testimonie, as though we might straightwayes be on fire, so soon as we are in­iuried, & euen as the affections or heat of the flesh shal require, to desire of God y^t he would be the reuenger of our iniuries.

[Page 171]But first he teacheth that it is not our partes to reuenge, vn­lesse we will take vnto our selues the office of God: secondly hee noteth that we are not to feare least the wicked should rage more furiously, if they see wee beare patiently: for it is not in vayne that God doeth take vnto him selfe the office of reuenging.

20 Therefore if thy. Nowe hee declareth howe we may truely fulfill those preceptes of not reuenging, and recompen­cing euill: namely, if we doe not onely abstayne from doing in­iurie, but also doe good vnto those do hurt vs. For that is a cer­tayne kind of indirect retaliation or requiting, when wee turne our beneficence away from those haue hurte vs. Vnder the name of meate and drinke, vnderstand thou all kinde of dueties. According therefore to thy abilitie, what so euer thy enemie standeth in neede of, whither riches, counsayle, or labour, thou ought to helpe him.

Furthermore he calleth him our enemie, not whom we hate, but who hateth vs. And if so bee they are to bee holpen accor­ding to the fleshe, much lesse is their health or saluation to be hin­dered by contrary imprecations. Thou shalt heape coales of fire. What profitte commeth of do­ing good to those that hate vs. Because wee are not willing to loose both charges and labour, hee sheweth what fruite shall come, if we doe curteously entertayne our enemies. By coales some vnderstand destruc­tion, which is returned vppon the head of the enemie, if we doe good to him is vnworthy, and behaue our selues towardes him, otherwise then he is worthie: for so his fault is doubled. O­thers had rather vnderstand it, that his minde is allured to loue vs agayne, when he perceiueth howe curteously hee is intertay­ned. I take it more simply, that his minde shalbe inclined to one parte▪ For surely either thy enemie shalbe mollified by thy be­nefits, or if he be so barberous, that he wil be nothing meeked, yet [Page] shall hee burne and boyle with the testimonie of his conscience, which shall feele it selfe ouerwhelmed with your bountifulnes.

21 Be not ouercome of euill, &c. This sentence seemeth to bee put in steade of a confirmation. For here altogether we haue to fight with peruersitie, which if we go about to requite, wee must confesse wee are ouercome of it: on the contrary if we recompence good for euill, by that deede we shewe the inuinci­ble constancie of our minde. And surely this is a notable kind of victorie, whose fruite is not onely conceyued in minde, but also felt in deede: the Lorde giuing such successe vnto their pa­tience as y^t they could not wish better. On the contrary, he whi­che shall go about to ouercome euill with euill, may chaunce o­uermatche his enemie in maliciousnes, but to his owne destruc­tion: for in so doing he fighteth for the diuell.

CHAPTER. 13.

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 [Page 172] 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 [Page] 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.

[Page 173] 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 y^e 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 y^e 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 effect shoulde alway be extant, if through our fault, so noble and health­full an institution, were not corrupted. For seeing princes doe neuer so abuse their power in vexing the good and innocent, but in their tyranny they reteyne some shewe of a iuste domination: there can bee no tyranny, which in some respect is not a defence to conserue the societie of men. Heere also hee hath noted two parts, of the which, yea euen the Philosophers themselues haue thought the best composed administration of a commō wealth to [Page] consist: namely, the rewarding of good men, and the punishing of euill. The worde praise hath heere a large signification, after the maner of the Hebrewes.

4 For hee is the minister of God, to thy wealth. Here, euen the Magistrates themselues may learne what is their cal­ling. For they rule not for their owne cause, but for the common profite, neither are they indued with an infinite or vnlimited po­wer, but such as is tyed to the health of their subiects. Finally, they are bound vnto God and men, in their principalitie. For because they are the substitutes of God, & doe his businesse, they shall giue account vno him.

Secondly that ministerie which God hath committed to thē, respecteth the subiects: wherfore they are also debters vnto thē. And priuate men are admonished, that this is of the bountiful­nesse of God, to defende them from the iniuries of wicked per­sons, by the sworde of princes. For they beare not the sword in vaine. The other part of the office of Magistrates, is that they ought to represse the lasciuiousnesse of wicked men, whiche wyllingly doe not suffer themselues to bee gouerned by lawes: and to take such punishment as the iudgemen of God requireth for their wickednesse: For hee doth plainely denounce them armed with the sworde, not for a vaine shewe only, but that they might smyte euyll doers.

Moreouer, this saying the reuenger of wrath, is as muche as if it were saide, the executour of the wrath of God. And that hee proueth by the vse of the sworde which the Lorde hath giuen into their handes. A notable place to proue the authori­tie of the Magistrate. For if God in arming the Magistrate hath also commaunded him to vse the sworde: so often as hee punisheth the giltie with death, by exercising the vengeance of God, he obeyeth his commandements. Therefore they contend with God, who thinke it an abhomination that the blood of wic­ked men should be shed.

5 Wherefore wee must needes bee subiect, Nowe by the way of collection, yet with a kinde of polishing, he repeateth that whiche hee cammaunded in the beginning touchyng the obedience is to be giuen to Magistrates: namely, how they are to be obeyed, not onely for the cause of mans necessitie,The dueties of subiects to­wards magi­strates. but also that we may obey God. For hee hath put this worde wrath for vengeance or reuengement, which the magistrate may take for the contempt of his dignitie or calling: as though hee had saide, we must not therefore obey because wee cannot freely resiste the mightie and those are armed: as iniuries are wont to be borne which cannot be repelled: but voluntaryly we are to take vpon vs that subiection, whereunto our conscience is bounde by the worde of God. Therefore albeit the Magistrate were vnarmed, and a man might prouoke and contemne hym freely, to wit, with out punishment for it, yet is it no more to bee attempted, then if wee sawe present vengeance to bee at hande for it. For it is not the parte of a priuate man to take the regiment from him, whome the Lorde hath placed with authoritie ouer vs. This whole disputation is of ciuile gouernmente. Therefore in vaine goe they about by this place to establishe theyr abhomi­nable tyrannie, whiche exercise authoritie ouer mens consci­ences.

6 And for this cause pay wee tribute. By occasion hee maketh mention of tribute, the reason whereof is taken from the office of Magistrates. For if it bee theyr partes to defend and conserue in safetie the tranquillitie of good men, and to oppose themselues against the godlesse practises of the wicked: that they can not doe vnlesse they bee holpen by power and firme helpes.

Tributes therefore are well and worthilie paid, for the main­tenance of so necessary charges. Concerning the maner of customes and tributes, this is no place for any larg discourse: [Page] neither is it our partes to prescribe princes, how much they shoulde bestow on euery thing, or call them to a reckoning: Yet is it meete they should remember, whatsoeuer they haue of the people, it is as it were common goods, not an instrument of pri­uate lust and ryot. For we see to what vse Paule appointeth those tributes are paid: namely, that princes might be furnished with strength to defend their subiects.

7 Giue to euery man therefore his dutie. The Apo­stle seemeth to me here to goe about to comprise summarily in what thinges the dueties of subiects towardes Magistrates consist: namely, that they haue them in estimation and honour, that they obey their statutes, lawes, and iudgements: that they pay tributes and customes. Vnder the name of feare, he noteth obedience: by customes and tributes, hee meaneth not onely, fraight paide for carriage and taxes, but also other reuenewes. And this place confirmeth that I saide before, wee must obey kinges and euery other superiour, not because wee are constrai­ned, but because it is an acceptable obedience to GOD. For hee will not onely bee feared, but also be honoured with a volun­tarie obedience.

8 Owe nothing to any man. There are some whiche thinke this is not spoken without a taunte: as though Paule answered to their obiection, who contende that Christians are o­uercharged, as who shoulde say other precepts then the precepts of charitie were inioyned them. And surely I denie not but it may bee taken ironicè, to wit, tauntingly: that he might graunt vnto those admit no other lawe, then of charitie, their request. [Page 175] But in another sense. Yet had I rather take it simply, because I thincke Paules meaning is to refer this precept of the au­thoritie of Magistrates, (least it should be thought of any to bee but weake) vnto the lawe of charitie, as though he had said, whē I require you to obey, I require nothing els but that which all Christians ought to performe by the law of charitie. For if you woulde haue the godly to bee safe (which thing not to will were cruell) you must studie that lawes and iudgementes may bee of strength, and the gouernours of the lawes, by whose benefite peace redoundeth to al, may haue an obedient people. There­fore he violateth charitie, if any bring in anarchia, libertie, such as when there is no magistrate euery man doth his pleasure, af­ter which doth straightwaies follow a perturbation of al things. For he that loueth another hath fulfilled the lawe. The counsaile of Paule is to reuoke all the commandementes of the law vnto loue, that we may know, how we then rightly obey the commandements, when we keepe charitie: and this, that we refuse no labour which may make to the keeping of charitie. So he confirmeth very well that he commaunded touching the obe­dience is to be giuen to magistrates, wherein the greatest part of charitie both consist. But here many are troubled, and cannot wel vnfold themselues out of this difficultie: namely, that Paul saith the law is fulfilled if we loue our neighbour: for so there is no mention of the worship of God which ought not to bee omitted. But Paule hath not respect vnto the whole lawe: hee speaketh here only of those duties which are commanded vs of the lawe towards our neighbour. And surely that is true, the whole law is fulfilled, when we loue our neighbours, because true loue to­wards men, proceedeth not but from the loue of God, and is a te­stimonie as wel as an effect thereof. Yet Paule here maketh mention onely of the seconde table, for the question was onely of that: as though he had saide, he hath done his dutie towardes all the worlde, which loueth his neighbour as himselfe. That cauill of Sophisters is childish which goe about to draw iustification of workes out of this sentence. For Paule saith not what men do, or doe not, but hee speaketh vnder a condition, which thou shalt no where finde to be fulfilled. And when wee say men are not iustified by workes, we denis not but the keeping of the [Page] law is true righteousnesse: but because no man doeth nor hath performed it, we say all men are excluded from it, and therefore the onely refuge is in the grace of Christ.

9 For that thou shalt not commit adulterie. Hence it cannot be gathered what commandements are in the second ta­ble: seeing in the end also he addeth, and if there be any other commandement. For he omitted the commandement of hono­ring parentes: And it may seeme very absurd, that that should be omitted, which chiefly apperteined to the purpose. But what if therefore he did omit it, least he should obscure his argument? but as I dare not affirme y^t, so I see nothing wāting heere, y^t might serue to his purpose: namely, seeing God would nothing els by all his commandments, then that he might instruct vs vnto cha­ritie, and how by all meanes we are to striue thereunto. And yet the quiet reader will easily confesse, that Paule would proue by comparisons, how the whole law tendeth to this, that mutuall charitie might be maintained amongst vs: and this is to bee vnderstood which he omitted, that obediēce towards magistrate [...] is not the last part of nourishing peace, & conseruing brotherly loue.

10 Loue worketh no ill to his neighbour. He sheweth by the effect, that vnder charitie are conteined all things, which are deliuered in all those precepts. For he that is indued with true charitie will neuer studie to hurt his brother. What els doth the whole law forbid, then that we should do no iniurie to our neigh­bour? Furthermore, this must be applied vnto the present pur­pose: for seeing Magistrates are the gouernours of peace & equi­tie: who so coueteth that euery man may haue his owne, & would haue all men liue in safetie, he must defend as much as lyeth in him the estates of Magistrates. The enemies of gouernment giue libertie of hurting. Whereas he repeateth againe that loue is the fulfilling of the law, vnderstand it (as before) of that parte of the law, which respecteth the societie of mē. For the first table of the lawe which is concerning the worship of God, is not touched here.

[Page 176]

The night is past the day is come nigh: Let vs there­fore cast away the deedes of darkenesse, and let vs put on the armour of light.

11 And this also. Now he taketh in hand another place of exhortation: namely, because the beames of eternall life haue be­gunne to shine vnto vs as it were in y^e morning, we must do that which they are wont to do, that walk in y^e middest of y^e light, and in the sight of men. For they take diligent heed, least they cōmit any filthie & vnseemely thing: because if they fall, they see they are subiect to too many witnesses▪ but we which alway stand in y^e sight of god & angels, & whō Christ the true sonne of righteous­nesse inuiteth to his sight, ought much rather take heed of all vncleannes. The meaning therfore of the words is this. Seeing we know it is fit time, y^t we shold awake out of sleepe, let vs cast off whatsoeuer is of the night: let vs shake off al y^e works of dark­nes, seeing the darknes it self is now driuen away: & studying the workes of light, let vs walke as it is meete in the day time. The wordes are interposed, must be included in a parēthesis. Moreo­uer because here is an allegorie, it is necessary to note, what eue­ry part doth signifie. By night, he vnderstandeth the ignorāce of God, wherein who so are holden, they erre & sleepe as it were in the night. For the faithlesse labour of these two euils, because they are blinde & sottish or dull. And this sottishnes or masednes he setteth forth a litle after by sleepe,What is meant by night and by light. which is (as he saith) the i­mage of death. By light he vnderstandeth y^e reuelatiō of y^e truth of God, by the which the sonne of righteousnes Christ appeareth to vs. He vseth this speech to awake, for to be armed and prepa­red to doe those things which the Lord requireth of vs. Workes of darknesse are put for filthie and wicked workes: because as hee saith the night is without shame. The armour of light, for honest, sober and chast workes, such as the day is wont to serue vnto. And he vseth rather this worde armour then workes, be­cause wee must fight for the Lorde.

[Page]But this parcell in the beginning of the 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, y^e 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, y^e 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 y^e Apostle seemeth much more conuenient: as appeareth by that which followeth.

12 The night is past the day approcheth neere. This is y^e 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 y^e light of faith (otherwise he wold not say it draweth neere, but it is present, yea now it shineth as in y^e 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 [Page 177] 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.

[Page]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.

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 y^e 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 y^t time chiefly (as it is like) did happē: seeing the churches were mixed of Iewes & Gentiles; of whom [Page 178] 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 y^e yoke they were not acquainted withall. And because man is prone to fall frō diuersitie of opinions vnto brawlings & cōtentions, y^e Apostle sheweth how they which vary so in opini­ons, might liue quietly amongst thēselues. And he prescribeth y^e best way, namely, y^t they which are strōg, bestow their labour to support y^e weake: & they which haue profited more to beare with the ruder sort. For if God make vs strong aboue others, he doth it not that we should oppresse the weake: neither is it y^e point of Christian wisedome to be insolent aboue measure, & to contēne others. In this sort therfore he directeth his talke towards those are more skilful, & already cōfirmed, who are by so much y^e more bound to helpe their neighbours, as they haue receiued a larger gifte of the Lord. Not vnto doubtfulnes of disputation. The speech is defectiue: because the word shoulde make vp the sence is wanting: yet it is sure y^e Apostle would nothing els, then y^t the weaker sort should not be wearied with vnmeet disputatiōs. The proposition he now handleth is to be kept in memory. For because many of the Iewes did cleaue yet vnto the shadowes of the law, he cōfesseth it was fault worthy in thē, yet he requesteth it might be borne withall for a time: for to vrge them more hard­ly, were to hazarde their faith. Hee calleth then those questions contentions, which either trouble, or plūge with doubts, y^e mynd not yet sufficiētly established. Although it were meet to extende this further, namely, vnto intricate & curious questions, where­by weake consciences without edification are disquieted & trou­bled. Therefore we must regard what questions euery one is fit to beare, and our doctrine must bee tempered for the capacitie of euery one.

2 Hee that beleeueth, &c. Amongest diuers readings what Erasmus hath followed I see not. For he hath made the sentence lame, which otherwise is perfect in the words of Paul: and hath improperlye for an article Relatiue, put, Alius quidē credit, to wit, one verily beleeueth, neither ought it to seeme hard or wrested, y^t I take the Infinitiue for the Imperatiue: because this kinde of speech is verie vsuall with Paule.

[Page]He calleth those therefore beleeuers, who are indued with the assuraunce of conscience: to these he granteth the indifferent vse of all thinges. In the meane while hee that is weake ea­teth hearbes, and absteyneth from those thinges whose vse hee thinketh not lawfull for him. If the common reading be better liked, the sence shalbee: It is not right that hee whiche freelie eateth all meates, because hee beleeueth hee may doe it, should examine, those are yet weake and tender in faith, by the same rule. To translate them sicke (as some haue done) is ridicu­lous.

3 He which eateth, let him not despise. Wisely, and fitly he meeteth with the faultes on both sides. For they which are strōg haue this fault, that they despise and also deride, as superstitious persons, those are scrupulous in things of no great importance: on the contrarie these can scarsely stay themselues from rashe iudgement, that they shoulde not condemne that which they im­brace or conceiue not: whatsoeuer therfore they see to be done a­gainst their own opiniō, they coūt y^t for euil. Therfore he dissua­deth those from contempt, and these from too much frowardnes. And the reason whiche hee addeth, because it apperteineth vnto both sortes of men, it is to be applied vnto both members. Whē you see (saith he) a man lightened with knowledge, thou hast te­stimony inough y^t he is receiued of the Lord: if thou dost then ey­ther contemne or condemne him, thou doest reiect him whom the Lorde hath receiued.

4 Who art thou that iudgest another mans seruant. &c. As thou shouldest deale vnciuilly, yee proudely amongest men, if thou wouldest bring another mans seruaunt vnder thy rules, and examine all his deedes by the liue of thy will: so thou takest too much vppon thee, if thou condemne any thing in the seruant of God, because it pleaseth not thee. For it is not thy parte to prescribe him what hee shoulde doe, or what hee shoulde not doe: neyther neede hee to liue according to thy rule. And whereas hee taketh from vs the facultie of iudging, it apper­teyneth as well vnto the person as vnto the deedes.

Wherein yet there is greate diuersitie. For the manne what­soeuer he be, we ought to leaue him to y^e iudgement of God. As for his deeds we may not determine of thē according to our own [Page 179] estimation: but according to the woorde of God. For that iudgement which is taken from the woorde of God is neyther mans iudgement, nor vnfit. Paule therefore heere would driue vs from all temerous and rashe iudgement,How we should iudge of the deedes of men. whereinto they fall whiche dare iudge of the deedes of men besides the word of God. Hee standeth or falleth to his owne Lorde. As though hee sayde, the Lorde properly hath this authoritie to reprooue or accept that the seruaunt doeth: therefore hee is iniurious to the Lorde, who so goeth aboute to take this authoritie vnto him. Whereas hee addeth, yea, hee shall stande. There­by hee commaundeth vs not onelye to absteyne from condem­ning, but also exhorteth vnto curtesie and humanitie, that wee shoulde alway hope well of him, in whom wee decerne any portion of true godlinesse. Seeing GOD hath put vs in hope, that he will fully confirme them, and bring them on to per­fection, in whom he hath begun the woorke of his grace. For in that he reasoneth from the power of GOD, hee doeth it not simplye, as though hee saide, God can doe it, if hee woulde: but he ioyneth the will of God with his power, as the manner of the Scripture is. And yet hee defineth not here, anye per­petuitie: as though they must needes stande vnto the ende, whom God hath once erected: but onely admonisheth, that wee should hope well, and that our iudgementes shoulde leane this waye: as hee also teacheth in another place, saying,Phil. 1.6 he whiche hath begunne in you a good woorke, will performe it to the ende. To bee shorte, Paule sheweth to what side the iudgementes of such men ought to sway, in whom, charitie doeth floorishe or a­bound.

[Page] 5 This man verily. Hee spake a little before of religion in the choyse of meates: now he bringeth in another example of the difference of dayes: both which proceeded frō Iudaisme. For seeing that the Lord in his law, had made a difference betweene meates, and pronounced some vncleane, whose vse hee for­bad: and seeing also hee had ordeined certayne festiuall and solemne dayes, commaunding the same to be obserued: the Iewes who had beene brought vp in the doctrine of the lawe, from their childehoode, coulde not put away the reuerence of dayes, whiche they had learned from the beginning, and whereunto they had accustomed themselues all their whole life: neither durst they touch those meates, whiche they abhorred so long. That they were indued with such opinions, it was of infir­mitie: for they would haue thought otherwayes, if they had attai­ned vnto the certaine and cleere knowledge of Christian liberty. But in that they restrayned them selues, from that which they thought to be vnlawfull for them, that was a token of godlines, euen as it had beene a signe of boldnes and contempt, if they had tasted any thing against their conscience. Here therfore the Apo­stle teacheth a most excellent moderation, when hee commaun­deth euery man to be fully assured of his counsell: whereby hee giueth to vnderstande,Nothing should be done with a doubting or wauering con­science. there ought to bee in Christians, suche a studie and care of true obedience: that they enterprise nothinge which they thinke not, or rather are sure doth please God. And it is altogether to be obserued, y^t this is the beginning of a right life, if men depend vpon the wil of God, & suffer not themselues, (through a doubtfull and wauering minde) to mooue a finger breadth: because it cānot be auoyded, but our rashnes must needs straightwayes burst foorth into contempt, when we dare steppe further, then we are perswaded may be lawful for vs. But if any man obiecte,Obiection. that errour is alway doubtfull, and therefore such certaintie as Paule requireth, can not be sounde in the weake: the aunsweare is ready,Answere. namely, that such are to be pardoned, if they keepe them selues within their compasse. For the mea­ning of Paule is nothing els, but to restraine the immoderate li­berty, whereby very many at a venture thrust themselues into matters doubtfull and vnknowen. So then Paule requireth [Page 180] this choyse, that the will of God might goe before all our acti­ons.

6 Hee that regardeth the day. &c. For as much as Paul knewe certainely, that the obseruation of dayes proceeded from the not knowing of Christ: it is not credible, that hee did whollye defende suche a corruption: and yet the woordes seeme to importe, that hee sinneth not whiche obserueth the day. For nothing can be acceptable vnto God, except it be good. Therefore, that thou maist vnderstande Paules meaning, it is necessarie to put a difference betweene that opinion whiche a­nie hath conceiued of obseruing dayes, and the obseruation it selfe, whereunto hee byndeth himselfe. For the opinion is su­perstitious: neither doeth Paule denie that, who vnder the name of infirmitie, hath already condemned it, and will by and by condemne it more plainelie. But whereas hee who is hol­den with that superstition, dare not violate the solemnitie of the daye, that is approoued of God: because hee dare doe nothing with a doubtfull conscience. For what shoulde the Iewe doe, who as yet hath not profited so muche, that hee shoulde bee de­liuered from the religious obseruation of dayes? Hee hath the woorde of God, wherein, the obseruation of dayes is commen­ded vnto him. A necessitie is layde vppon him by the lawe: the taking away of that necessitie is not yet perfectlye knowen vn­to him. There remaineth therefore nothing els, but that hee expecting a larger reuelation, shoulde keepe himselfe within the compasse of his capacitie: and not to vse the benefite of ly­bertie, before hee haue imbraced the same by faith. The verye same is to bee vnderstoode of him, that refrayneth himselfe from vncleane meates. For if in the perplexitie of minde hee should eate, that were not to receiue a benefite at the hande of GOD: but rather a maleperte thrusting of his hande into thinges for­bidden. Let him therefore vse other thinges, whiche hee sup­poseth are graunted to him, and let him followe the measure of his owne vnderstanding. So shall hee giue thankes to the Lorde, whiche hee cannot doe, except hee bee perswaded that he is fedde by the benefite of God. Therefore hee is not to bee despised, as though by this his sobrietie, and Godlie feareful­nesse hee offended the Lorde. Neyther shall anye absurditye [Page] followe if wee saye the modestie of a weake man is approued or allowed of the Lorde, not of merite, but of grace or fauour.

Howbeit because of late he required the certaintie of minde, least euery one shoulde rashly take vppon him the keeping of this or that at his pleasure, we are to consider if he doe not here rather exhort then affirme: because this waye the Text shall runne better, namely, let euerie manne knowe the grounde or reason of that he doth, for hee must giue account at the tribu­nall seate of God. For whether a man eate meate, or absteine, he ought in both to haue respecte vnto GOD. And certainely there is nothing more apt, as well to restrayne the libertie of iudging, as to correct superstitions, then to cite vs before the tribunall seate of God: and therefore Paule very wisely doth propose a Iudge before euerye one, vnto whose will they ought to referre or examine, whatsoeuer they doe. Neyther doth the affirmatiue speeche let this acception: because straightway after he addeth, that no man liueth or dieth to himselfe, where he reciteth not, what men can doe, but commaundeth what they ought to doe.

And note that he saith we then eate and absteine to the Lord, when we giue thankes. Wherfore both the vse of meates & also abstinence is impure without thankesgiuing. It is onely the name of God, which, whiles it is called vppon, doeth sanctifie vs and ours.

7 For none of vs liueth. &c. Nowe hee confirmeth the former sentence, by a reason taken from the whole vnto a parte,The wil of God ought to be the onely rule of mans life. namely, that it is no maruaile, though the particuler actions of our life ought to respect the Lorde, seeyng our life it selfe is wholly to be bestowed to his glorie. For then verily [Page 181] is the life of a Christian man framed aright, when hee hath the will of GOD for his marke. And if that thou art bound, to examine by his will whatsoeuer than doest, then is it al­together sinne to take anye thing in hande, whiche thou thin­kest maye displease him, yea whiche thou art not assured may please him.

To liue vnto the Lorde, doeth not signifie here as in the sixte Chapter, to bee ledde by his spirite:Rom. 6.8. What it is to liue vnto the Lorde. but to apply himselfe to his will and becke, and to dispose all those thinges he hath vnto his glorie. And we are not onely to liue vnto the Lorde, but also to die: that is, as well our death as life is to be resigned to his wil. Heereunto hee addeth a notable reason, because whither wee liue or die, wee are his. For thereuppon it followeth, that hee hath power ouer life and death. The vse of this doctrine is very large. For so the Lordshippe of life and death is ascribed vnto GOD, that euery man might the better beare his estate, as the yoke imposed by him, for it is meete hee shoulde assigne to euerye one his standing and course. And so wee are not one­lye forbidven, rashely to take in hande this or that without the commaundement of God, but also wee are commaunded to be patient in all griefes and losses. If therefore at anye time the fleshe starte aside in aduersitie, let vs remember, that hee, who is not free, neither hath power ouer himselfe, do­eth peruerte right and order, if hee depende not vppon the becke of his Lorde. By this meanes also is deliuered vnto vs a rule to liue and dye, so that if hee prolonge our life by continuall miseries and sorowes, yet we couet not to departe before our time. And againe, if sodainely in the middest and flow­er of our age hee call vs away, wee bee alway readie to de­parte.

9 For Christ therefore died. This is a confirmation of the reason went before. For to the ende hee might prooue, that wee are to die and liu [...] to the Lorde, hee sayde, wee are in the power of Christe, whither wee liue or dye. Nowe hee sheweth howe woorthily Christe challengeth vnto him­selfe, this power ouer vs, seeyng hee hath purchased the same by so greate a price. For, by suffering death for our saluation; [Page] he hath gotten vnto himselfe a dominion or Lordship ouer vs, which cannot be destroyed by death: & by rising againe he hath receiued our whole life into his iurisdiction and garde: there­fore by his death and resurrection, hee hath deserued, that as well in death as in life we should serue to the glorie of his name. Wheras it is said here, he rose againe & reuiued, it is as much of value, as if it were sayde, that by his resurrection a newe state of life was obteyned to him. And because that life wherein hee now liueth, is not subiect to any mutation, his kingdome also ouer vs, is eternall.

10 But why doest thou iudge. Because hee had addicted the life and death of vs all vnto Christ, thence he passeth, to make mention of that iudgement, whiche the father hath giuen to him, together with the dominion of heauen and earth. Whence hee gathereth that it is malapert boldnes, if any manne vsurpe vnto him selfe iudgement ouer his brother, seeyng by such licen­ciousnes that authoritie is pulled away from Christ, whiche hee onely hath receiued of the father. But first by the name of bro­ther he brideleth this lust of iudging. For if the Lorde haue or­deyned amongest vs the law or [...]t of brotherly societie, an e­qualitie must needes be obserued: therefore euery one, taking to himselfe the person of a iudge, shal doe naughtily. Secondly he reuoketh or calleth vs vnto that onelye iudge, from whom no man cannot onely, not take away his authoritie, but also cannot [Page 182] escape his iudgement. As it were therefore an absurd thinge amongest men, if a guiltie person whiche were not woorthie to lie vppon y^e footestoole shoulde rushe vnto the seate of iudge­ment: so absurde is it that a Christian manne shoulde take vnto him selfe libertie to iudge his brothers conscience. Suche in effect is the argument of Iames, saying,Iames 4.10. he that iud­geth his brother, iudgeth the lawe: and hee that iudgeth the lawe, is not a keeper of the lawe, but a iudge. And on the cōtrary (quoth he) there is one law giuer, who cā saue & destroy. Tribunal, is attributed vnto Christ for the faculty of iudging, as the voyce of the Archangel wherby we shalbe cited, is called in a­nother place a trumpe: because as it were with his sound,1. Thes. 4.16. he shal pearce the mindes and eares of all.

11 For it is written, I doe liue. He seemeth vnto me to haue cited this testimony of y^e Prophet Esay,Esay 45.23. not so much for y^e proofe of that sentence of the iudgement of Christ (which was vndoub­tedly beleeued of all Christians) as to shew that that iudgement is to bee looked for of all, with great humilitie, and submission: which the wordes themselues importe.Th comming of Christ to iudge­ment ought hū ­bly to be looked for of all men. In his wordes going be­fore he testified, that Christ onely was iudge ouer all men: now by the words of the Prophet he declareth, that all fleshe ought to be humbled with the expectation of that iudgement: whiche is noted by the bowing of knees. Howbeit, notwithstanding in that place of y^e prophet, the Lord doth generally foreshew y^t it should come to passe, that his glorie should he made manifest amongest all nations, and his maiesty (which then was amongest a fewe, & as it were lurked in a corner of the world) shoulde shyne euerye where: yet if wee looke into it more neerely, it is apparaunt that the full accomplishment thereof, is not nowe extaunt, nor euer was in this worlde, neither yet is to bee looked for in the ages to come. God raigneth nowe no otherwise their by the Gospell: neyther is his maiestie otherwise honoured aright, then whiles the same beeyng knowen by his worde, is reueren­ced. But the word of God hath alway had his enimies whiche haue frowardly resisted: and his contemners which haue scoffed at it, as a trifling and fabulous thing. At this day there are ma­ny such, and euermore withe. Hereby appeareth that this prophe­cie is indeede begun in this life: but is not perfected, till that [Page] day of the last resurrection shall come, wherein all the enimies of Christ shalbe throwen downe, that they may become the foote­stoole of his feete.

Furthermore, euen that also coulde not be, except the Lord sate in iudgement: therefore hath he well applied this testimony vnto the tribunall of Christ. It is also a notable place to esta­blishe our faith concerning the eternall dietie of Christe. For it is God that speaketh there, and that God, which hath once sayde,Esay 42.8. that hee will not giue his honour to another. Nowe then if that bee fulfilled in Christ, which hee there challengeth to him selfe onelye, without doubte hee doeth manifest him selfe in Christ. And surely the veritie of that prophecie, appeared then cleerely, when Christe gathered vnto him selfe a people out of all the worlde, and brought them into the woorshippe of his power,Phil. 2.9. and obedience of his Gospell. Whereunto Paul had respect when hee sayde, that God gaue a name to his Christ, whereat euery knee shoulde bowe. And it shall then fully ap­peare when he shall get vppon his seate to iudge both the quicke and the dead: as all iudgement in heauen and earth is giuen vnto him of the Father. In the wordes of the Prophete is, eue­ry tongue shal sweare vnto me: but seeing an othe is a part of the worship of God, though Paul haue heere, shall confesse, y^e sence varieth nothing. For the meaning of the Lord was simply to af­firme, that all men should not only acknowledge his power, but also by mouth & external gesture of the body, which he hath noted by the bowing of knees, shew foorth the confession of obedience.

12 So then euery one. This conclusion calleth vs backe vnto humilitie and submission. Whereuppon also he inferreth straightwayes, that we should not iudge one another: because it is not lawfull for vs to take vppon vs the authoritie of iudging, seeing of necessitie wee must not onely be iudged our selues, but also must giue an account.To iudge hath a twofold ac­ception in the first place it is put for to [...]condemne, in the second, for to be wary or cir­cumspact. And out of the diuers signification of the worde iudging or to iudge, He hath excellently drawen a contrary acception or signification: form the first place he for­biddeth vs to iudge by condemning: in the second place hee com­maundeth that all the iudgement of reason shoulde bee appli­ed to the auoyding of offence. For by the way he reproueth those peeuish carpers, who bend al their dexterity and sharpnes of wit [Page 183] vnto this, that they may haue something to finde faulte with­all, in the life of their brethren. And therfore be commandeth that they rather haue regard vnto warines or circumspection, because oftentimes through their negligence, they either precipitate, or force their brethren into some offence.

14 I knowe &c. That hee might preuent the obiection of suche, as had profited so farre in the Gospel, that they put no dif­ference betweene meates: he doth first set downe, what is to bee thought of meates, as they are to be considered in themselues:What is simply to be thought of meates them­selues. secondly, he addeth, what offence may grow in the circumstance of the vse of them. He pronounceth therfore, that to aright and pure conscience, no meate is impure, and that there is no impe­diment, why we may not purely vse the same, if ignoraunce and errour did not let vs: because, if anye man imagine an vnclean­nesse in his meate, he cannot freely vse the same. But a little af­ter hee addeth, that wee are not onely to respecte the meates themselues, but also our brethren, before whom we eate. For we are not to count the vse of Gods benefites so common, that it shoulde not bee subiect vnto charitie. His wordes therefore are as muche in value, as if hee sayde, I know all meats are cleane, and therefore I leaue them free vnto thee, I suffer thy consci­ence to bee loose from all scrupell: finally, I doe not simplye driue thee from the meates themselues: but the regard of meats beeyng layde a parte. I woulde not haue thy neighbour to be neglected of thee.

[Page]In this place he calleth that common which is prophane, and which is without al difference vsed of the wicked: that it might bee opposed against those thinges, whiche are peculiarly sanc­tified for the vse of faithfull people. He sayeth that he knoweth and is perswaded of the puritie of all meates, that he might put it out of all question. Hee addeth in the Lorde Iesus: because through his benefite and grace wee obteyne this, that all creatures are sanctified vnto vs of the Lorde, whiche crea­tures, were otherwise cursed in Adam. And withall, his mea­ning is, to set the libertie giuen of Christ, against the seruitude of the lawe, least they shoulde thinke, they were holden with that obseruation, from the which Christe had freed them. In the exception putte downe by the Apostle, wee are taughte, there is nothing so pure, but it may bee contaminated by an impure conscience. For it is onely faith and godlinesse, whi­che sanctifieth all thinges vnto vs. And the faythlesse, as they are inwardelye vncleane, so they defile whatsoeuer they touch.Tit. 1.15.

15 If thy brother be grieued. Nowe he declareth by how manie waies the offence of our brethren, may corrupt the vse of good thinges. And the first reason is, that charitie is violated, if for so light a cause our brother bee grieued: for it is contra­rie vnto charitie,Reasons why we should not offend out bre­thren by meats. to giue any an occasion of sorrowe. A second reason, that whiles the weake conscience is wounded, the price of the blood of Christ is wasted: for the most abiect brother is re­deemed by the blood of Christ, and therefore it is not meete hee should be destroyed for satisfiyng y^e belly. And we are too shame­fully giuen to our lustes, if we preferre meate, a most vile thing, before Christ. The third reason is, that if the libertie purchased vnto vs by Christ be good, we ought to doe our indeuour, that it be not euil spoken of, & worthily dispraysed of men: which com­meth to passe, whē we vse the giftes of God out of season. These reasons therefore ought to moue vs, that we run not rashly into offences for our libertie.

17 For the kingdome of God is not. Now on the con­trary he teacheth, that we may without dammage absteine from the vse of our libertie, because the kingdome of God doeth not consist in those thinges. For those which serue, either to erect or [Page 184] confirme the kingdome of God, are no way to be omitted, what­soeuer offences may followe thereon. If so be then, that for charities sake, a man may cease from the vse of meates, Gods honour not hindered, Christes kingdome not preiudiced, and re­ligion or pietie not violated: they are not to be suffered who for meates sake trouble the Church. He vseth the same arguments to the Corinthians: saying, meate for the bellie,1. Cor. 6.13. and the belly for meates: but God shall destroy them both: for neither if wee eate shall wee haue the more. In whiche woordes his meaning is,1. Cor. 8. [...]. briefly to shewe, that meate and drinke are thinges lesse worth, then that for their sakes, the course of the Gospel shoulde bee hindered. But righteousnesse and peace. Hee hath by the way, opposed these, against meate and drinke, not as though hee reckoned all those thinges, whereon the kingdome of Christe consist:The kingdom of Christ consisteth in spirituall thinges. but that he might declare how it standeth vpon spiritu­all thinges. Albeit to say the trueth, he hath comprehended the summe in few wordes: namely, that wee beeing cleere in our selues, might be at peace with the Lorde, and possesse true ioye of conscience, yea and that by the holie Ghoste dwelling in vs.

Yet notwithstanding (as I saide,) hee hath applied these fewe to the present argument: for he that is made partaker of true righteousnesse, hee inioyeth a most excellent, and inestimable benefite, namely, the quiet ioy of conscience. For hee who hath peace with God, what canne hee desire more? Whereas hee ioyneth peace with ioye, hee seemeth vnto mee, to expresse the manner of that spirituall ioye, for howesoeuer the reprobate droupe, or lifte vppe them selues, yet the conscience is not o­therwise pacified and quieted, then whiles a manne feeleth that GOD is reconciled, and mercifull to him: neyther indeede is there any sounde or true ioye, but whiche proceedeth from that peace. And although it is necessarie, when mention is made of so greate thinges, to preache the spirite for the Authour of them: yet in this place hee woulde secretely oppose the spirite agaynst externall thinges: that wee might knowe, howe without the vse of meates, those thinges apperteyne vnto the kingdome of GOD, maye abyde perfecte and sounde vnto vs.

[Page] 19 For who so by these. This reason is taken from the consequent, for it cannot be, when a man is accepted of God, & approoued of men, but the kingdome of God shoulde liue & floo­rishe in him. Who so with a quiet and peaceable conscience ser­ueth Christ in righteousnes, approoueth himselfe as well before men as God. Whersoeuer then is righteousnesse, peace, and spi­ritual ioy, there is the perfect kingdome of God: so then it stan­deth not vpon corporall thinges. Furthermore, he saith, that that man is acceptable to God, who obeyeth his will. And testifi­eth that the same man is also approued of men, because they cannot, but giue testimonie to that vertue they see with their eyes: Not that the wicked doe alway spare the sonnes of God: yea rather when there is none occasion, they poure out reproches against them, & with faigned calumniations slaunder them vnwoorthily: finally by misconstruing their good deedes, they turne them to reproche. But Paule speaketh heere of sin­cere iudgement, which is mixed with no morositie, hatred, nor superstition.

19 Therefore let vs. He doth what he can to reuoke vs from the bare consideration of meates, vnto those greater thinges, which ought to haue the first place in all our actions, and so to ouerrule them. For we must eate to liue: and liue to serue the Lorde. And hee serueth the Lorde, who through beneuo­lence and curtesie edifieth his neighbour. For vnder these, two, namely, concorde and edification, almoste all the dueties of charitie are conteyned.

And least that shoulde bee little esteemed, hee repeateth that sentence whiche hee had put downe, namely that corruptible [Page 185] meate is a thing vnworthie, for whose cause the building of the Lorde should bee destroyed. For wheresoeuer there is but a sparkle of godlinesse, there a man may see the work of God: whi­che they ouerthrow, who through their importunitie trouble the conscience that is yet weake. And it is to bee noted that edi­fication is therefore ioyned vnto peace, because sometime they doe too much cocker one another, so that they hurt greatly by theyr obsequie. Wherefore there is choyse to bee kept in the studie of obeying, and profit is to bee considered, that wee may willingly graunt vnto our brother, whatsoeuer serueth to the furthering of his saluation. As Paul admonisheth in another place, all thinges are lawfull to me,1. Cor. 10.28. but all thinges are not expe­dient: and straightwaies after hee addeth the reason, because all thinges doe not edifie. And it is not in vaine that he repeateth againe, not for meate, signifiyng that hee requireth not an abstinence wherein there might bee a hassarde or losse of God­linesse, as hee saide of late: although wee doe not freely eate euerie meate, but abstaine from the vse of certaine meates for our brethren sakes, yet the kingdome of God abideth per­fect.

20 All thinges indeede are pure. Where as he saith all thinges are pure, that is by the way of concession or graun­ting: and whereas hee addeth, but it is euill to the man that eateth with offence, That is by the way of exception, as though he said, in deede the meate is good, but the offence is euill. For meates are giuen vs that wee might eate them, without the breach of charitie, hee therefore defileth the vse of pure meate, who in eating of it violateth charitie. Therupon he inferreth that it is good to abstaine from all thinges which may turne to the offence of our brethren. And he putteth downe three words in order, to fall, to be offended, to be weakened. To this sense: Let no cause of falling be giuen to your brethren, yea nor of of­fence, nor of infirmitie. For to be weakened is lesse, then to stum­ble or be offended: and to be offended is lesse, then to fall. Hee is saide to be weakened, into whose conscience there is put some wauering or doubting: to be offended,What it is to be weakened, to be offended and to fall. whose conscience is shaken with some greater perturbation: to fall, who in a maner is ali­enated from the studie of religion.

22 Thou hast faith. That hee might conclude, hee shew­eth wherein the commoditie of Christian libertie doth consist: whereby appeareth that they doe falsly brag of libertie, who can not gouerne themselues in the vse of it. He saith therfore, that the knowledge of libertie, seeing it is of faith, doth properly respect God: so then, he who is indued with such certaintie, he must cō ­tent himselfe with the peace of conscience before God: neither is it necessary to come into possession before men. It followeth then, that of set purpose it commeth to passe, if we offend our bre­thren in eating flesh: because no necessitie inforceth vs thereto. Besides this, it may easily appeare how wickedly this place is wrested of many, who gather from hence, that it is not greatly materiall howe any doth behaue himselfe in obseruing foolish and superstitious ceremonies, so that he keep a pure conscience before God. For Paule would nothing lesse, as the text it self doth testifie: and ceremonies are ordeined to the worship of God, and also they are part of our confession. Finally, they which pull faith from confession, do take from the sunne his heate. Howbeit Paule here hādeleth no such matter, but onely disputeth of y^e free vse of meate and drinke.

Blessed is hee that iudgeth not himselfe. Here first of all he teacheth how we may lawfully vse the giftes of God: second­ly, how great an impediment ignorance is, that we vrge not the vnskilfull, aboue the measure of their infirmitie. But he putteth downe a generall sentence, which is extended vnto all actions. Blessed (quoth he) is that man, is not giltie of euill to himselfe: if so be he do duly examine his deedes. For it commeth to passe that many commit abhominable deedes, without any scruple of con­science: but that is, because their eyes being shut, they temerously [Page 186] put foorth themselues, whither the blinde and furious intempe­rancie of the fleshe doth lead them. For there is great diffe­rence betweene numnes or senslesnesse, and iudgement: hee then that maketh a choyse in thinges, (if after the thing bee well con­sidered and weighed hee be not bitten with the testimonie of an euill conscience) is happie. For this peace only can make, that our workes please God. By this meanes that vaine excuse is ta­ken away, which many pretend by ignorance, seeing their error is intangled with dulnesse and sluggishnes. For if good intenti­on (as they call it) were sufficient, in vaine were that exa­mination, whereby the spirite of God heere esteemeth the deedes of men.

23 Hee that iudgeth, &c. Very well he hath expressed in one word, the affection of a wauering & vncertaine minde, what is necessary to be done. For he that iudgeth wauereth hither and thither, & is holden in suspence betweene diuers deliberati­ons, not knowing whereunto to incline. Seeing then the begin­ning of a good worke is the certaintie, and as it were the plea­sant securitie of a minde that is wel staied before God: there is nothing more contrary to the approbation of our workes, then wauering or doubting. And would to God, this sentence were well grafted in the mindes of men: namely, that nothing is to be taken in hand, but that of the which the minde is fully resolued,nothing must be done with a wa­uering minde. that it is acceptable to God: men would not keepe such a sturre in many parts of their life, or wauer, or thrust on themselues with a blinde force, wheresoeuer their owne imagination carieth them. For if our life be tyed vnto this modestie, that one shoulde not touch a morsell of bread with a doubting conscience, howe much greater circumspection ought to be had in the greatest things? For whatsoeuer is not of faith. The reason of this com­demnation: namely, that euery worke how excellent & glorious so euer it be, if yet it be not grounded vpon a right conscience, is counted for sin. For God regardeth not the outward shew, but the inward obediēce of the hart. Of y^t only dependeth the estima­tiō of our works. Furthermore, what kind of obediēce is y^t, if any take vpō him y^t, of the whiche he is not persuaded, it is approued of god? where thē such doubting is, hee is iustly condēned of preua­rication, [Page] because he doth against the testimonie of his conscience. The worde faith is put heere, for a constant perswasion of the minde,Faith for a firm perswasion. and firme (as I may say) certaintie, and that not euery assurance, but such as is gathered of the truth of God. Therfore, wauering and doubtfulnesse doe corrupt all our actions, howe bewtifull soeuer otherwise they be. Now seeing a godly minde can no where finde a sure stay but in the worde of God: heere all fained worshippinges, and whatsoeuer workes are deuiced by mans braine, doe vanishe away. For whiles that is condemned, whatsoeuer is not of faith, that is reiected, whatsoeuer is not grounded, and approued by the worde of God. Although this al­so is not enough, that that shoulde be approued by the worde of God, which we do, except the minde trusting to that perswasion doe cheerefully prepare it selfe vnto the worke. Therefore this is the beginning of a right life, to cleane vnto the woorde of God,The beginning of a right life. and goe wheresoeuer the same doth call vs, least our minds shoulde wauer.

CHAP. 15.

WE who are strong. Least they who haue profited more thē others in the knowledge of God, shoulde thinke it vnmeete that more burdē should be laid vpon them, hee shew­eth how y^t strength ought to bee be­stowed, wherein they excel others: namely, to support the weake, that they fal not. For as God appoin­teth those for the instructynge [Page 187] of the ruder sort, to whom hee hath giuen greater measure of knowledge: so looke whom hee hath strengthened, to those hee hath commended the weake, that they might be supported by their strength: for so ought all gifts be communicated amongst the members of Christe. The stronger therfore any is in Christ, the more hee is bound to support the weake. Where as he saith a christian man ought not to please himselfe, he signifieth that he ought not to direct his studie to satisfie himself: as they are wont to doe, who being content with their own iugdement do careles­ly neglect others. And in deed this is a most apt admonition for the present matter, because there is nothing more hindereth or letteth our obedience, thē that euery man is so much addicted to himselfe, that others being reiected, he followeth onely his own counsailes and affections.

2 For euery on of vs. Here he teacheth that we are bound vnto others: and therfore that it is our part to satisfie them, and hearken to them: neither is there any exception, but we must ap­ply our selues to our brethren, when according to the worde of God wee may doe it to their edification. Here therefore are two propositions: namely, that wee not beyng content with our owne iudgement, and not resting vpon our lustes or affections,How we should apply our selues to our brethren. ought to do our indeuour, and striue euery where, to satisfie our brethren. The other, that whiles wee apply our selues to our neighbour, wee ought to haue regard vnto God, that our ende bee their edification. For a great many cannot be pleased vn­lesse thou cocker their lust. So that, if thou wilt be gracious with a many, thou must not so much regard their saluation, as to sa­tisfie their folly: neither mayest thou respect what 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 [Page] 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 w^t 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 y^e 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, y^t 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. This is the application of the exāple, least any should think this to be too far fetched, y^t he shold [Page 188] 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.

[Page] 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 y^e 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 y^e 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 y^e end he might y^e 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.

[Page 189]

And againe he saith, reioyce you gentiles with his people.

7 Therefore receiue one another. Hee returneth vnto his exhortation, for confirmation wherof, he alway reteyneth the example of Christ. For he hauing imbraced, not one or two of vs, but altogether, hath so ioyned vs together, that wee ought to cherishe one another, if that we will abyde in his bosome. So then wee shall confirme our vocation or calling, if wee separate not our selues from those, to whom the Lorde hath bounde vs. This parcell: to the glory, may bee referred either vnto vs, or vnto Christe onely, or vnto vs and him together. Which latter doth like me best, to this sense, as Christ hath manifested the glo­ry of his father, in receiuing vs all into fauour, when we stoode in need of mercy: so we also to the setting foorth of the glory of the same God, ought to establish that coniunctiō, which we haue in Christe.

9 And I say that Iesus Christe. Nowe he sheweth howe Christ hath receiued vs all: where hee leaueth no difference be­tweene the Iewes and Gentiles, saue that he was first promised to the Iewes, and in a manner peculierly appointed to them, be­fore hee shoulde be exhibited to the Gentiles. Howbeit he sheweth that euen in that, which was the cause of all contentions, there was no difference betweene them: because hee collected or ga­thered them both, from a miserable dissipation or dispersion, and being gathered together hath brought them into the kingdome of the father, that they might bee one flocke in one folde, vnder one sheepehearde.

Thereupon hee inferreth, that they ought to agree amongst themselues, and not contemne one another, seeing Christ did con­temne neyther of them. First therefore hee speaketh of the Iewes, and saith, Christ was sent vnto them, that hee might fulfill the trueth of God, in perfourming the promises giuen to the fathers. And this is a singuler honor, that Christ being Lord [Page] of heauen and earth, became fleshe, that he might serue to their saluation. For the more he humbled himselfe for their sake, the more he honoured them. And that he taketh as vndoubted for a thing confessed: whereby it is more woonderfull, that there should be so great impudencie in certayne phrensie heades, that they doubt not to conclude in the fleshe, and tye vnto this present worlde, all the promises of the olde Testament. And least the Gentiles shoulde arrogate to themselues anye digni­tie aboue the Iewes, Paule plainelye denounceth that salua­tion whiche Christe brought, in respect of the couenaunt, to be proper vnto the Iewes: because by his comming hee fulfilled that which the Father in olde time promised to Abraham, and so was the minister of that people. Wherby it foloweth, that the old couenant indeede was spirituall, notwithstanding it was an­nexed vnto earthly figures. For that accomplishment of the which Paule now speaketh, must needes hee referred vnto eter­nall saluation. Finally, least any should cauill, that saluation was onely promised to the nephewes, seeing the couenant was committed to the hands of Abraham, expresly he bindeth the pro­mises to the fathers. Therefore either the vertue of Christ shalbe conteined in corporall benefites, or the couenant made with A­braham is extended further then to the flesh.

The calling of the Gentiles. 9 And the Gentiles for his mercie. This is the other member, in confirming wherof, because it was doubtfull, he stai­eth longer.Psal. 18.50. 2. Sam. 22.50. The first testimonie which hee citeth, is taken out of the 18. Psalme, which Psalme is rehearsed in the seconde of Samuel: where without dout is vttered a prophesie of the king­dome of Christ. Furthermore Paule proueth the calling of the Gentiles thereby, because there is promised the confession of the glory of God amongst the Gentiles. For we can not preach God truly, but amongest such as do truely heare his prayses, whiles they are published of vs. Wherfore, that the name of God might be celebrated amongst the Gentiles, they must needes be indued with knowledge, and come into the felowshippe of the people of God. For thou mayest see this euery where in the Scripture, that the prayse of God can not bee preached, but in the congre­gation of the faythfull, whose eares are capable to heare his prayse.

[Page 190] 10 Reioyce yee Gentiles with his people. Where as they commonly interpret this verse, as thought it were taken out of the song of Moses, that I like not, because in that place Moses goeth about rather to terrifie the aduersaries of Israell, with his greatnesse, then to inuite them vnto a common reioy­cing. Therefore I take it rather to be borrowed out of the 67. psalme: Where it is sayd, Let the Gentiles reioyce and be glad,Psalm. 67.5. because thou iudgest the people in equitie, and gouernest the na­tions in the earth. And whereas Paul hath added of his own, with the people of God, that hee hath done by the way of expli­cation. For there in deede the Prophete ioyneth the Gentiles with Israel, and inuiteth both of them to gather vnto reioycing, which can not consist, but in the knowledge of God.

11 Prayse him all yee nations. Neyther is this place vnaptly applied. For howe shoulde they prayse God, who knowe not his greatnesse? they can doe that no more, then call vpon his name when they knowe it not.

It is therefore a very fitte prophesie to prooue the calling of the Gentiles. And that may better appeare by a reason whi­che is added there: for hee biddeth them giue thankes for his trueth and mercie.Psal. 117.1.

12 Againe Esai, &c. This prophesie is most excellent of all.Esay. 11.10. For there the Prophete (things being almost brought to de­speration) comforteth the small remnant of the faythfull, namely in this, that there shoulde arise a graft out of the drie and dead stocke of the house of Dauid, and a braunch shoulde flourish out of the dispised root, that should restore the people of God to their former glory.

It is manifest by the description there put downe, that this plant or graft is Christ the redeemer of the world. Secondly he addeth, that he shall be erected for a signe to the Gentiles, that he might be vnto them for their saluation. These wordes verily differ somewhat from the Hebrewe text. For whereas we reade heere, he doth rise, the Hebrewe text hath, He shall stande for a signe, which is all one: namely that he shoulde appeare mani­festly like a signe. For the word hope they haue to seeke: but ac­cording to the common vse of scripture, to seeke God is nothing els, then to hope in him.

[Page]And the calling of the Gentiles is twise confirmed in this prophesie, first by that is sayde, Christ must be erected for a signe vnto them, which Christ raigneth among the faithfull onely: and secondly by that is sayde, they shall hope in Christe: whiche commeth not to passe without the preaching of the worde, & ligh­tening of the spirit. Hereunto agreeth the song of Simeon. But hope in Christ is a testimonie of his dietie.

13 And the God of hope. Nowe also as before hee con­cludeth with a prayer, wherein hee wisheth that that might bee giuen them of the Lorde, what so euer hee had commaunded.

whereby appeareth the Lorde doeth not measure his preceptes by our strength, or power of free will: neyther doth hee there­fore commaunde those thinges concerne our duetie, that we tru­sting to our own strength might buckle our selues to obedience:Wherefore the Lord comman­deth such things as we are not a­ble to fulfill of our selues. but he commaundeth such thinges as stande in neede of the helpe of his grace, that he might prouoke vs to the studie of prayer.

And when he calleth God the God of hope, he hath respect vn­to the next verse: as though hee sayde, that GOD therefore in whom wee altogether hope, fill you with ioy, that is, with alacri­tie of conscience: secondly with vnitie and concorde, and that in belieuing: because to the ende our peace may be approoued of God, wee must bee knit together by pure and sounde fayth.

[Page 169]If any man had rather take this saying, in beleeuing, to bee put for, vnto or into faith: The meaning shal bee; that they ought to applie their peace vnto faith.

For thē we are rightly prepared vnto faith, when we being quiet and of one minde willingly imbrace that is taught. Yet is it better, to say, that fayth is ioyned to peace and ioy, because it is the bonde of holy and lawfull concorde, and the supporte of god­ly ioye. Although that peace also might bee vnderstoode, whi­che euery one hath inwardly with God: yet the text leadeth vs rather vnto the former exposition. Furthermore hee addeth, that yee might abounde in hope. Because by that meanes also hope is confirmed and increased in vs. This parcell, by the power of the holy ghost. Noteth that all those are the gyftes of Gods bountifulnes: and the word power hath his em­phasis, to set forth this wonderfull power, whereby the spirite worketh in vs, faith, hope, ioy, and peace.

14 And I am perswaded. This is a preoccupation or a kinde of concession and graunting, to appease the Romanes, if they thought themselues to bee nipped or dishonoured, by so ma­nie and so serious admonitions, and so consequently to bee iniuried. Hee therefore excuseth him selfe, that hee durst take vpon him amongest them the person of a teacher and exhorter: and hee saith that he did it, not because hee distrusted their wise­dome, goodnes, and constancie, but because he was compelled thereunto by his office. For so hee putteth away all suspicion of rashnesse, which chiefly consisteth herein, if any man thruste himself into another mans office, or handleth those things which are not meete for him. Wherein wee may see the singuler mo­destie of this holy man, to whome nothing was more acceptable, then to be nothing reckoned of, so that the doctrine hee preached, might haue authoritie. the Romanes were very arrogant, yea the name of their citie made the poorest of them proude: to that they coulde hardly abide a teacher that was a straunger, yea a barbarous fellowe and a Iewe.

Paul will not in his owne priuate name, fight with this haw­tinesse: but yet as it were by stroking of it, hee subdueth it, whiles he testifieth that hee taketh these partes vpon him, by reason hee was an Apostle. You are full of goodnesse, beeing fylled with [Page] all knowledge, &c. There are two thinges specially requi­red in him that giueth counsell,Two things re­quired in him that giueth counsell. the first is humanitie, which doth both mooue his heart to helpe his brethren with his counsayle, and also temper his countenaunce and woordes with lenitie: se­condly the dexteritie of counsayle, or prudencie, which may both gette vnto him authoritie, and also profite his auditours vnto whome hee directeth his speech. For there is nothing more contrarie vnto brotherly admonitions then malignitie and arro­gancie, which causeth that we proudly contemne those that erre, and had rather laugh them to scorne, then correct them. Rough­nesse also or bitternesse if it appeare either in woordes or coun­tenaunce, it maketh our admonition fruitelesse.

Finally, howsoeuer you excel as wel in the affectiō of humanity as of lenitie or gentlenesse, yet shal you not be meet to admonish, vnlesse you excell in prudencie, and experience of thinges. Ther­fore hee attributeth to the Romanes, both those faculties or abili­ties, giuing testimonie vnto them, that they are able inough to exhort one another without the helpe of others. For hee con­fesseth they abounded both in courtesie, or gentlenesse, and also in knowledge or experience: whereby it followeth they were able to exhort.

15 But I haue written more boldly vnto you, &c. Nowe followeth his excuse, wherein to the ende he might bee the more modest, by the way of concession or graunting he sayth, that hee did somwhat boldly, in taking vpon him to meddle in that thing, which they were able to perfourme by thēselues: but he addeth, that he took vpon him this boldnes, for the necessity of his office, because hee was a minister of the Gospell to the Gentiles: and therfore he could not passe them, who were among the Gentiles. Yet he so humbleth him selfe, that hee holdeth vp the dignitie of his office. For obiecting the grace of God, whereby hee was ad­uaunced vnto that degree of honor, he could not suffer any thing to be contemned which he did in the right of his Apostleshippe.

Finally, hee denieth that he hath taken vpon him the office of a teacher, but of an admonisher: whose duety is to bring into remē ­brance those things which otherwise are not vnknowne.

16 Consecrating the Gospell. So I had rather trans­late it, then as Erasmus at the beginning administring. For [Page 192] there is nothing more certayne then that Paule here alludeth vnto the sacred mysteries, whiche were accomplished by the priest. Hee therefore maketh him selfe a Bishoppe or Prieste in the ministerie of the Gospell, who offereth in sacrifice the peo­ple which he winneth vnto God: and in this maner hee worketh or laboureth in the sacred mysteries of the Gospell. And this assuredly is the priesthoode of a Christian Pastor, by bringing men into the obedience of the Gospel, to offer them as it were in sacrifice vnto God: and not as the Papists haue hitherto proudly bragged, by the offering vp of Christ to reconcile men vnto God. Neither yet doth he here simply cal ecclesiastical pastors priests, as by a perpetuall title: but Paul going about to commend the dignitie, and efficacie of the ministerie, by occasion hath vsed this metaphore. Let this therefore bee the ende vnto the preachers of the Gospel in their function, namely to offer vnto God the soules of men being purified by fayth.

That which Erasmus afterwarde put downe by the way of correction, namely sacrificing the Gospell, is not onely impro­per, but also doth darken the sence. For the Gospell is rather like a swoorde, wherewith the minister sacrificeth men vnto God for offerings. Hee addeth that such oblations are acceptable vnto God: which maketh not onely to the comnendation of the mini­sterie, but also to the singuler comfort of them, who yeelde them selues to be consecrated. Nowe as the olde sacrifices were dedi­cated to God by externall sanctifications and washings: so also these oblations are consecrated to the Lord by the spirite of sanc­tification, by the vertue of whose power inwardly working, they are seperated from this worlde. For although the puritie of the soule doth arise from the faith of the worde, yet because the voice of man, by it selfe is vneffectuall and dead, the office of purifiyng is truely and properly giuen to the spirite.

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In the power of signes and wonders, in the power of the spirite of God, so that from Hierusalem, and all the coastes rounde about vnto Illyricum, I haue caused the Gospell of Christ to abound.

17 I haue therefore. After hee had in a generall sorte commended his calling, that the Romanes might knowe hee was a true and vndoubted Apostle of Christ: nowe hee addeth testimonies, whereby hee prooueth that hee did not onely take vpon him the office of an Apostle, being laide vppon him by the ordinaunce of God, but also did notablie adorne the same. And also he putteth in mind of his fidelitie, which hee performed in discharging that function. For it is too small purpose that wee are ordeyned, vnlesse wee answere our calling, and dis­charge our duetie. Neyther doeth hee that with a desire to get glorie, but because nothing was to bee omitted which might pro­cure grace and authoritie to his doctrine with the Romanes.

Therefore he glorieth in God, not in him selfe: because he respec­teth nothing els, then that God might be truely praysed. And whereas hee speaketh onely negatiuely, it is verily a signe of modestie, but it serueth to winne credite vnto those thinges whi­che he goeth about to maintayne: as if he sayde, the trueth it self doeth minister vnto me so much matter of glorie, that I neede not to seek for false and forrain prayses: I am content with true prayses.

Perhappes also his meaning was to preuent sinister reports, which hee knewe to bee scattered abroade by euill persons: and therefore he foresheweth that hee will not speake, but of things well knowen.

[...]8 Into the obedience of the Gentiles. This parcell noteth what his purpose is, namely that hee might make his mi­nisterie to be esteemed of with the Romanes, least his doctrine [Page 193] should be without profite. By the signes therefore he sheweth, that God by the presence of his power, did giue testimony to his preaching, and in a manner did seale his Apostleshippe: so that nowe none ought to doubt but hee was ordeined and sent of the Lorde. The signes are, woorde, woorke, and miracles: whereby appeareth that the name woorke, conteyneth more then myracles. At length hee concludeth, in the power of the spirite: whereby hee signifieth that these coulde not bee done, but by the spyrit. To be briefe, hee affirmeth that as well in teaching as doing, he had a power & vertue in preaching Christ, wherein the woonderfull power of God appeared: secondly, he sayeth myracles were added, which were as seales for the surer knowledge of that thing. First hee putteth woorde and worke, then hee expressethe one kinde: namely the power of working myracles. So also it is taken with Luke,Luke. 24.19. where hee saith, Christe was mightie in worde and deede. Also with Iohn, where Christ himselfe sendeth the Iewes vnto his works,Iohn. 5.36. where they might haue testimonie of his Dietie. Neither doth he simply name myracles, but doth adorn them with two tytles. And whereas hee saith, The power of signes and wonders, Acts. 2.23 Peter in the Actes hath vertues, and signes, and wonders. And surely they are testimonies of Gods power to awake men, that beeing astonied at the power of God, they might wonder at hym, and also worship him: neither are they without signifi­cation, but they stirre vs vp to vnderstande somewhat of GOD.The true vse of miracles. This is a notable place of the vse of myracles: nemely that they shoulde get vnto God amongst men, reuerence and obedince.

So thou readest in Marke,Mar. 16.20. Act. 14.3. that the Lord confirmed his doctrine by myracles that followed. So Luke saith, that the Lorde gaue testimonie to the worde of his grace by myracles. It is mani­fest therefore that those myracles whiche seeke the glory of crea­tures and not of God, which bring credite vnto lies, and not vnto the worde of God, are of the diuell. I referre the power of the spirite of God, which he hath put in the thirde place, vnto them both.

19 That from Hierusalem, euen vnto Illyricum. He ad­deth also a testimonie frome the effect: because that successe which did followe his preaching, did passe all mans strength.

[Page]For who could gather so many Churches vnto Christe, vnlesse he were holpen by the power of God? From Ierusalem vnto Illyricum (quoth hee) I haue spread abroade the Gospel: nei­ther haue I done that by a directe course hasting vnto the end, but euery where about, going through all those regions are betweene. But the verbe Pepleromenai whiche according to some wee haue translated, to fill, doeth signfie to make perfecte, and supplye that is wanting. Whereuppon Pleroma is called of the Grecians, as well perfection, as a supplement, or fulfilling. I doe willingly expounde it thus, that hee dis­persed the preaching of the Gospell, as it were by supplying it. For others had begunne before, but hee did scatter it abroade fur­ther.

20 Yea I inforced my selfe to preache the Gospel. Be­cause it stood Paule vpon not onely to prooue himselfe to bee a seruant of Christe and Pastor of the Christian Church, but also to winne vnto himselfe the person and office of an Apostle, that hee might the rather bee hearde of the Romanes: hee putteth heere a proper and peculier note of Apostleship.What it is to bee an Apostle. For the office of an Apostle is, to sow y^e gospel where it was not preached before: according to that commandement,Mar. 15.16 goe, preache the Gospell to euery creature. Which ought diligently to be noted, least we drawe that vnto an vniuersall example, which doth peculiarly a­gree vnto the order of Apostles. Neither is it to be disliked that there is a successour substituted in his place, who did builde the church. So thē Apostles are as it were y^e founders of the church: pastors which succeede them, ought to mayntaine, and increase that building which was raysed vp by them. He calleth that ano­ther mans foundation,1. Cor. 3.11. & Ephe. 1.20. which was layde by another mans hande. Otherwise Christ is y^e only stone wheron the Church is founded.

21 But according as it is written. Hee confirmeth that by the prophesie of Esai which he said of the signe of his Apostle­ship.Esai. 52.10. For he in the 52. chap. & 10. verse: When he speaketh of the kingdom of the Messias, amongst other things foresheweth, y^t the same must be dilated ouer all the world. And y^t the knowlege of the same Christ must be brought vnto the Gentiles, to whome his name was not hard of before. It was expedient this should be done by the apostles, to whō specially cōmandement was giuen: [Page 194] Therefore the Apostleshippe of Paul was thereby manifest, that this prophesie is fulfilled in him. Wickedly shall any man goe about to drawe this vnto the office of pastors, because we knowe in Churches rightly ordered, where the veritie of the Gospell was receiued long agoe, the name of Christ must be continually preached. To this ende therefore was Paul a preacher of Christ yet vnknowne, vnto forraine nations, that after his departure in euery place the same doctrine might dayly sounde foorth in the mouth of the pastors. For it is sure that the Prophet intreateth of the beginnings of the kingdome of Christ.

22 Therefore, &c. Nowe also hee draweth that to a­nother ende which he saide of his Apostleship: namely to excuse himselfe that he neuer came vnto them, seeyng hee was no lesse ordeyned for them then for others.

By the way therfore he declareth, y^e sowing y^e Gospel frō Iudea euen vnto Illyricum, hee did (as it were) accomplishe a cer­tayne course inioyned him of the Lorde, which being finished hee purposed not to neglect them. And least in the meane while they shoulde thinke they were neglected, he taketh away that suspici­on, when he testifieth there was no want of will long agoe.

That he therefore did it no sooner, that came to passe by a iust let: nowe hee putteth them in hope, so soone as he may for his calling.

And out of this place a weake argument is drawne to proue Pauls going into Spayne. For it followeth not straightwayes that he did it, because he was so minded. For he speaketh onely of hope, whereof he as well as others of the godly many time, might be made voyde.

24 For I trust. Hee toucheth the cause, why hee wi­shed [Page] of long time, and nowe purposed to come vnto them: name­ly that hee might see them, and might inioy their sight and com­munication, and also might shewe himselfe vnto them according to his office. For vnder the comming of the Apostles is also conteyned an increase of the Gospel, when hee saith, That I may also be broght on in my way thither by you: therby he declareth howe much hee promiseth vnto himselfe of their courtesie or hu­manitie: Which wee haue admonished before to bee a notable kinde of getting fauour. For looke by howe muche euery one heareth that greater trust is giuen to him, by so much the more he thinketh himselfe to be bounde: because wee count it filthie and vnciuill, to deceiue the opinion conceiued of vs. And where as hee addeth, after that I haue been somewhat filled with your companie, hee testifieth the mutuall beneuolence of his minde towardes them, whereof that they shoulde be perswaded, it was greatly necessarie for the Gospel.

25 But nowe. Least they shoulde looke for his comming strayghtwayes, and thinke themselues mocked or deceiued, if hee came later then they looked for, he foresheweth what busines hee had then presently, that he could not forthwith take that iour­ney: namely that hee went to Hierusalem, to beare the almes which was gathered in Achaia and Macedonia. Yet w^tall hereby [Page 195] hee taketh occasion to passe vnto the commendation of that com­munication, to the ende that by a kinde of insinuation hee might prouoke them vnto the like. For although he doth not plain­ly aske it, yet whiles he saith that Achaia and Macedonia ought to doe it, hee inferreth what was the duetie of the Romanes, who were in the same predicament. And that he had respect there­to he plainly cōfesseth to y^e corinth.2. Cor. 9.1. I boast (quoth he) of your rea­dines, to al Churches, y^e they might be prouoked by your exāple. And it was an argument of singuler loue,Distaunce of place or di­uersitie of natiō ought not to let vs from being bountifull to the faithfull. that when the Greci­ans hearde, that the brethren which were at Hierusalem, stoode in neede: they considered not by howe great distaunce of places they were seuered from them: but counting them sufficientlye nigh, with whom they were ioyned in the bonde of fayth, did re­leeue their pouertie with their aboundance. And we are to note the worde communication, which hee vseth: for it expres­seth, very well, with what affection wee 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 y^e 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.

[Page]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 [Page 196] 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 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 [Page] 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 it well, that ye might helpe me labouring: but because the Greeke phrase hath more force, I chose rather to translate it worde for worde. For both by the worde striue, hee signifieth with what perplexities hee was pressed: and when hee biddeth them helpe him in this fight, he tea­cheth what affection the prayers of the Godly for their brethren ought to haue: namely that they take vpon them their person, as though they were plunged in the same necessitie: lastly al­so it sheweth what effect they haue. For he which commendeth his brother to the Lord, by taking vnto him part of his necessitie, doth ease him so much. And surely if our strength consist in the inuocation of the name of God, wee can no way better confirme our brethren, then by calling vpon the name of God for them.

31 That my ministerie towardes Hierusalem. The slande­rers by accusing him, had so preuailed, that he also feared, least his office shoulde bee scarcely acceptable at his handes, which other­wise in so great necessitie was conuenient or seasonable. And hereby appeareth his wonderfull gentlenesse, that hee ceased not to take paynes for those, of whom he doubteth whither he should bee thankefully accepted or no.

This minde wee ought to followe, that wee cease not to doe good vnto them, of whose thankfulnesse wee are not assured. [Page 197] And note that hee vouchsafeth them with the name of Saintes, to whome, hee feareth, least hee shoulde be suspected and scarse welcome: hee knewe also that the Saints sometimes might bee carried by false reportes, into sinister opinions: & although hee knewe they did him iniurie, yet hee ceaseth not, to speake reue­rently of them. When he addeth, that I may come vnto you, hee signifieth that this prayer is also profitable for them, and it were good for them hee were not killed in Iudea. Hereunto apperteineth the parcell, with ioy. For this also should be pro­fitable for the Romanes, that hee might come vnto them mery, & voyde of all sorrowe, to the end he might more couragiously & stoutly bestowe his labour vpon them. And by the worde re­freshe, or delight, he sheweth howe assuredly hee was perswaded of their brotherly loue. The parcell, by the will of God, ad­monisheth howe necessarie it is diligently to pray: because god onely by his prouidence, doth direct all our wayes. And the God of peace. By the note of vniuersalitie I gather, that hee doth not simply wishe, that God might bee present and fauour the Romanes, but that hee might gouerne euery of them. For I take the Epithe of peace, to bee referred vnto the present cir­cumstance, that God the authour of peace might preserue them altogether.

CHAP. 16.

AND I commend vnto you, &c. A good part of this chapter is spent in salutatiōs, which because they haue no difficultie, it were to no purpose to stande long vpon them. I will onely touch those thinges, whiche require some light of exposition.

First of all, he commendeth Phaebe, to whome he gaue this Epistle to bee brought. And first hee com­mendeth her by her office, because shee had an honest and holy mi­nisterie in the Church: Secondly, hee bringeth another cause why they ought to receiue her, and doe vnto her all dueties: be­cause [Page 198] shee had alway bestowed her selfe vpon all the godly.

Therefore because shee is a minister of the Church at Cenchrea, euen thereby hee commaundeth shee should bee receiued in the Lorde. And when he addeth, as it is meete for the saints, hee inferreth that it were vnmeete for the seruants of Christ, if they should shewe no honour nor bountifulnesse towardes her. And surely seeeing it becommeth vs to imbrace all the members of Christe, then ought we to imbrace them which beare some pub­lique office in the Church, and to reuerence them, & to loue and honour them in a speciall manner. Secondly, as shee was alway officious towardes all, so he commandeth that she should be hol­pen now againe in her affaires. For it is a point of humanitie, not to forsake him, who by nature is readie to doe good, if at any time he stand in neede of the helpe of others. But to the ende hee might the rather moue their mindes, he reckoneth himselfe also among them, to whome she did good. Finally, this ministerie of the which he speaketh,1. Tim. 5.9. of what sort it was hee teacheth in another place. For as the poore were maintained out of the cōmon trea­surie: so they were looked vnto by a publique office. And vnto this charge were widowes chosen, who being loose from dome­stical cares, and hindered with no childrē, did couet to consecrate themselues wholy vnto God by the dueties of charitie: therfore they were receiued into this functiō, as though they were bound & tyed: as he that setteth his labour, ceaseth to be free and at his owne pleasure. Whereupon the Apostle chargeth them to haue violated their faith, who afterward did renownce the office they had once taken vpon them. And because they were to liue a single life,1. Tim. 5.11. he forbiddeth them to bee chosen vnder threescore yeeres: namely, because hee sawe that the perpetuall vow of sin­gle life was dangerous, yea pernitious, to such as were vnder that age. That holy office and profitable for the church,The comming vp of Nunnes the estate of thinges waxing worse, did degenerate into the idle order of Nunnes: which order albeit it was corrupt euen from his first originall, and contrary to the worde of GOD, yet nowe it is so fallen from that beginning; that there is no lesse differēce then betweene some holy place of chastitie and a stewes.

[Page] 3 Salute Prisca and Aquila. Those testimonies whiche hee giueth heere vnto many, doe partly tend to this ende, that whiles they are had in honour who are honest and worthie, both honestie it selfe might bee honoured, and they might haue autho­ritie with such as coulde and woulde profite more then others: partly that they mighte answere to their former life, neither myght they faint in the course of godlinesse, or their godly zeale quaile.

It is a singuler honour which hee giueth here to Prisca and Aquila, specially in a woman. Whereby the modestie of the holy man, the rather appeareth, who neither thinketh scorne to haue, nor yet is ashamed to acknowledge a woman for his compa­nion in the worke of the Lorde. And this was the wife of Aqui­la himselfe,Act. 18.1 whom Luke calleth Priscilla.

4 To whom no [...] I onely. Because prisca and Aquila did not spare their owne life for the defence of the life of Paule, hee testifieth that hee himselfe priuately doth giue them thankes: yet hee addeth, that thankes also are giuen vnto them of all y^e Chur­ches, y^t by this example he might also mooue the Romanes. And worthily was the life of one man so deare and precious to al the Gentiles, for it was an incomparable treasure: wherefore it is no maruaile though all Churches of the Gentiles thought them selues bounde to his preseruers. That which hee addeth of the Church in their house is worth the noting. For hee coulde not more honourably adorne their familie, then with the title of the Churche. For I doe not like the worde congregation, whiche Erasmus hath translated: for it is euident that Paule by the way of honour, hath vsed the sacred name of the Church.

5 Who is the first fruites. This is an allusion vnto the ceremonies of the lawe. For because men are sanctified vn­to God by faith, they which obteine the first place in the oblation, are fitly called the first fruits. Furthermore as euery one was the formest,It is no small honour when God choseth any for first fruites. in respect of time, called vnto the faith, so Paul doth giue vnto him the prerogatiue of honour: But this hath place, whiles the end answereth the beginning. And surely it is a sin­guler honour, when God vouchsafeth to chose any for first fruites. For by the continuance of time there commeth a greater and more ample proofe or tryall of faith, whiles they which first [Page 199] begun, are not wearie of running well. He testifieth againe his thankfulnesse, whiles he maketh mention of those things Marie did for him. And it is sure hee ascribeth these prayses, that hee might make them more commendable to the Romans, whom he praised.

7 Salute Andronicus. Although Paul is wont to make no great account of kinred, and other thinges appertaining to the fleshe, yet because that consanguinitie which Iunia and An­dronicus had with him, might greatly help that they might bee the more easily knowen, hee doth not neglect that prayse also. There is more force in the second speech of praise, whiles he na­meth them his fellow captiues: because amongest the orna­ments of Christian warfare, bondes are not reckoned in the last place. Whiles in the third place hee nameth Apostles,The name Apo­stle largly taken he taketh not this worde in his proper and vsuall signification: But he ex­tendeth it further: namely, vnto all those which doe not onely instruct one Church, but for the publishing of the Gospell euery where, doe bestowe their labour. They therefore who by cari­yng the doctrine of saluation hither and thither, did plant chur­ches, are generally in this place called Apostles. For other where he restraineth it vnto that principal order, which Christ at the beginning ordeined in his twelue Disciples. Otherwise it were absurd that so great dignitie should be ascribed vnto them amongest few. Now because they had by faith imbraced the Gospel before Paule, he doubteth not in that respect to preferre them before himselfe.

11 Who are of the friendes of Narcissus. It had been a thing too bad, that Peter shold be omitted in so long a catologue if he had been then at Rome. But he must needes haue bin there, if wee beleeue the Romanes. Howbeit if in doubtfull thinges there is nothing better, then to followe a probable coniecture: no man of indifferent iudgement, will beleeue that is true they af­firme. For he had neuer bin omitted of Paule. But it is worth the noting, that none of those glorious and honourable titles are harde heere, by the which it might be gathered that noble men were christians: for whōsoeuer Paule reckoneth, they were ob­scure & vnnoble at Rome. I take y^e Narcissus whō Paul nameth here, to be the freeman of Claudius, a man famous for many mis­chieuous [Page] & naughtie deedes. Whereby the goodnes of God is more wonderful, which pearced into that impure house, & aboun­ding withall wickednes: not y^t Narcissus himselfe was conuer­ted vnto christ: but this was a great matter, y^t a house as it were like vnto hell, should be visited with the grace of Christe. And seeing they did worship Christ sincerely, who liued vnder a huge Lion, vnder a most cruell spoyler, and corrupt man, there is no cause why seruants should tary for their masters, but euery one should follow Christ for himselfe. Yea, the exception added by Paule doth declare that his familie was diuided, so that there were but a few which beleeued.

16 Salute one another in an holy kisse. It is euerye where apparant by the scriptures, that a kisse was an vsuall & common tokē of good will amongst the Iewes. Perhaps lesse vsuall amongst the Romanes: neither was it altogether strange amongst thē, saue that it was not lawefull to kisse women, other then their kinswomē only. Howebeit that grewe into a custome with thē in old time, y^t Christians before the communication of the Supper, did kisse one another, to testifie their good will by that signe: thē afterward they gaue almes, y^t they might cōfirm y^t in deed & effect,Whence the kis­sing of the pare proceeded. which they represented by a kisse: as appeareth out of a certaine homilie of Chrysostome. Hence came that ryte which is at this day among the Papistes; of kissing the Paxe, & making oblation. The one whereof is meere superstition with out fruite: the other serueth to no ende, but to full vp the coue­teousnes of the Priests, if yet it may be filled. Neuertheles paule seemeth not here precisely to exact a ceremonie, but onely ex­horteth them to maintaine brotherly loue, which hee discerneth frō prophane friendships of y^e world, which for the most part are either hypocritical, or are brought to passe by naughtie deeds, or are reteined by euill meanes, and they neuer tend to a right ende. And wishing health as much as in hym laye from y^e chur­ches, he studieth to bind all the members of Christe among them selues with the mutuall bond of loue.

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For they that are such, serue not the Lord Iesus Christ, but their own belly, & by faire speech & flattering do deceiue the hearts of the simple:

17 And I beseeche you &c. Nowe he putteth an exhorta­tion, whereby all Churches stand in neede now and then to be called on: because y^e ministers of Satan are alwayes at hand by occasions to trouble the kingdome of Christ. And 2. wayes they goe about to make this disturbāce: for either they sow dissētions,Two waies whereby the wicked labour to hinder y^e course of the Gospell. whereby the mynds of men are distracted frō the vnity of y^e truth, or they stirre vp offences, wherby they may be alienated from the loue of the gospel. That cōmeth to passe, whiles the truth of God is scattered & drawē asunder with new doctrines, and deuised of mē: this, whiles by diuers deceipts it is made odious & contemp­tible. Who so therfore doe either of these, he commaundeth they should be marked, least they deceiue & beguile the simple: secōda­rily, he biddeth they should be auoyded, because they are hurtful. Neither is it without cause y^t he requireth here attētion or circū ­spectiō of the faithfull: because oftētimes by our negligēce and retchlesnes it cōmeth to passe, y^t such lewde fellowes doe greatly hurt the church, before they be met withal: also very often they creepe in to hurt with woonderful subtilitie, except they be wise­ly cōsidered. And note y^t he speaketh vnto such, as were instructed in the pure doctrine of God: for it is a wicked & horrible diuorce­mēt, to deuide those doe consent in the verity of Christ. But it is an impudēt detractiō or surmise vnder the pretēce of peace & vni­ty, to defend conspiracie in lies and wicked doctrines. There is therefore no cause, why the Papists should seeke a colour out of this place to procure hatred against vs: because we doe not re­sist or pull asunder the Gospel of Christ, but the lyes of Satan, wherewith the Gospel hath hitherto beene darkened. Yea Paul sheweth plainly, that he doth not without exception, condemne euerie dissention, but suche as diuideth Catholike faith. [Page] For there is great waight in this saying. Which you haue lear­ned: because before that the Romaines were taught aright, they must needes depart from their old manners, and institutions of their fathers.

16 For they which are suche. Hee addeth a perpetual note, whereby false Prophets may be knowen from the serauntes of Christ,A marke to know false pro­phetes. namely that they seeke not the glorie of Christ, but serue their belly. Yet because they creepe in craftely, and by taking v­pon them the person of another, doe hide their malice, withall he noteth what crafts they vse, least any should be deceiued: name­ly that by faire speech they winne fauour vnto them. The Prea­chers of the Gospel also haue their gentlenesse and sweetenes, but yet ioyned with libertie or boldnes, y^t neyther they flatter mē with vaine prayses, or cocker their vices: but those deciuers, both by their flatterie steale vnto them the hearts of men, & also spare and cocker vices, that they might hold them bound. Hee calleth such simple, as are not sufficiently circumspect to beware of de­ceyptes.

19 For your obedience. This is a Preoccupation or preuenting, whereby he sheweth that he doth not therefore ad­monish them, as though he thought amisse of them, but because it is easie to fall here: as if he said, surely your obedience is com­mended euery where, so that there is cause why I should be glad of you. Yet seeing that oftentimes men fall here, through simpli­citie, I would haue you rude and simple to commit euill, but in that is good, that is, so often as is expedient, for the conseruati­on of integritie,What simplici­tie is commen­ded vnto Chri­stians. I would haue you very prudent. Here we see what simplicitie is commended in Christians: least they who at this day count sottishe ignorance of the woorde of God for a high vertue should pretend this title. For although he prayse the Romaines, that they were obedient and tractable, yet he would haue prudencie and choyse, to be added, least their lightnesse of beliefe shoulde be a pray to euery deceipt. Therefore he so reioy­ceth of them that they are without fraude, that yet he woulde haue them wise to beware. That which followeth, namely, God shall treade Satan, is rather a promise to strengthen them, then a prayer. For hee exhorteth them that they fight couragiously a­gainst Satan, promising they should shortly haue the victorie. [Page 201] In deede hee is once ouercome of Christe, but yet not so, but he may continually renue warre: he promiseth therefore the laste putting of him to flight, which appeareth not in the midst of the battaile. Although he speak not onely of the last day, wherein as­suredly Satan shalbe troden vnder feete: but seeing Satan at that time, as it were his reines being loose or burst, did proud­ly disturbe all thinges, hee promiseth that shortly it would come to passe, that the Lorde woulde subdue him, and as it were giue him to be troden vnderfeete. Straightwaies foloweth his prai­er, that the grace of Christe might be with them: that is, that they might inioye all those blessinges which are prouided for vs by Christ.

Written to the Romanes from Corinth, and sent by Phaebe seruant of the Church Which is at Ceuchrea.

First, hee giueth to God onely all glory: secondly, to the ende hee might shewe howe it is due vnto hym, by the way hee rehear­seth certaine vertues of his, whereby appeareth, he onely is wor­thie of all praise. Hee saith hee is onely wise: which prayse whiles it is giuen to him, it is taken from all the creatures. Al­though Paul seemeth, after hee hath spoken of the secrete coun­saile of God, purposely to haue added this prayse, that he might drawe all men into reuerence and admiration of the wisedome of God. For wee knowe, when men in the workes of God finde not out the cause, howe readie they are to murmure. By adding that God is able to confirme the Romanes, hee assureth them of final perseuerance.

And that they might more certainely depend on his power, he addeth that the same is testified vnto vs in the Gospell: where thou seest, y^e gospel doth not only bring vnto vs presēt grace; but also doth bring vnto vs assurance of grace still to continue. For there, God doeth not onely promise to be our father in presente, but also that hee will bee vnto the ende. Yea, his adoption is extended beyonde death, because it bringeth vs vnto the eternall inheritance. The residue are put to commende the vertue and dignitie of the Gospell. He calleth the Gospell, the preaching of Christ, so that surely the whole summe thereof is cōteined in y^e [Page 202] knowledge of Christ: hee calleth his doctrine the reuelation of the mysterie: which ought not onely to make vs more attentiue in hearing of it, but also impresse an high reuerence therof in our hearts, and howe high a secrete that is, he signifieth, when he ad­deth that from the beginning of the worlde by so many ages it was hiddē. Verily it hath not a proud and hautie wisedome, such as the sonnes of this worlde couet, of whom also it is therefore contemned: but it declareth those vnspeakable treasures of cele­stiall wisedome, aboue euery capacitie: which if the angels also themselues do reuerence with admiration, surely no man can suf­ficiently wonder at it. Neither ought this wisedom to be therfore lesse esteemed, because it lieth hid vnder a base & simple stile: be­cause so it hath pleased the Lorde, to subdue the arrogancie of the flesh. And because great dout might arise, howe this mysterie which by so many ages was hiddē, did so suddenly appeare forth: he teacheth, that that came not to passe through the temeritie of men, nor by chaunce, but by the eternall ordinance of God: where also he shutteth the gate against curious questions, which y^e way­wardnes of mans wit is wont to moue. For whatsoeuer cōmeth suddenly and besides their expectation, they thinke it is done at vnwares: whereby they gather oftentimes wickedly, that the workes of God are absurd, or at the least they intangle thēselues, with many troublesome douts. Paul therefore admonisheth, that that which appeared nowe suddenly, was decreed of God before the worlde were made. But least any shoulde make a doubte therefore, that he might charge the Gospell with newnes, and to defame it, he alleageth the scriptures of the prophets, where that was forespoken, which we see nowe fulfilled. For all the Pro­phets haue giuen so large testimonie vnto the Gospel, that it can not els where be better confirmed. And by this meanes God did rightly prepare the mindes of his, least the noualtie of a thinge wherewith they were not acquainted, should too much astonishe them.Obiection. If any obiect that there is a contraryetie in the wordes of Paule, because he saith that that mysterie of the which GOD hath giuen testimonie by his Prophetes was hidden in all ages, this knot is easily vnfolded by Peter, namely that the prophets,Answere. 1. Pet. 1.12. whiles they diligently inquired of the saluation offered to vs, did not minister to themselues, but to vs. Therfore, God by speaking [Page] then, helde his peace, because hee helde the reuelation of those things, of the which he would haue his seruants to prophesie, in suspence. Although it is not certainely agreed vpon among the learned,Ephe. 3.9. Collos. 1.27. in what sence, both here and to the Ephes. he calleth the Gospel an hidden mysterie. The opinion of them, is more firme, which referre it to the calling of the Gentiles, which Paul him selfe precisely toucheth to the Colos. Yet I, albeit I confesse that to be one cause,Collos. 1.27. can not be brought to beleeue, that is the onely cause. It seemeth more probable vnto me, that Paul had respecte also vnto the other differences of the olde and newe Testament. For although the Prophets in olde time, taught all those things, which are expounded by Christ, and his apostles: yet they taught them with such obscuritie, in comparison of the cleare light of the Gospel, that it is no maruell, if they bee saide to haue bin hid­den, which now are made manifest. Neither is it without cause that the prophet Malac. saith,Mal. 4.2. there should rise the sonne of righ­teousnesse: neither that the prophet Esai hath before hand so high­ly commended the embassage of the Messias.

Finally, nor that the Gospell is called the kingdom of god: but we may better gather by the thing it self, that then at length were the treasures of celestiall wisedome opened, when the sha­dowes being done away, God appeared to them in olde time, by his onely begotten sonne, as it were face to face. Hee maketh mention agayne of that ende of the preaching of the Gospell, whereof he made mention in the beginning of the first Chapter, namely, that God might bring all nations into the obedience of fayth.