might prudently discerne from the lawe of God the corruption of their nature and death which proceedeth thence Howe bee it the name body is all one with the name externall man and members for Paul noteth this to bee the originall of sinne that man is fallen from the lawe of his creation and so is become carnall and earthly For although hee doe yet excell bruite beastes yet his true dignitie is taken from him and that which remayneth is filled with innumerable corruptions so that his soule as it is degenerate Gen. 6.3 may be said to be chāged into a body So god saith with Moses my spirit shall striue no more with mā because he is but flesh where by the way of reproch he compareth man being spoyled of his spirituall dignitie vnto brute beastes And this place of Paul serueth notably to beate downe all the glory of fleshe For it teacheth that the most perfect men of all so long as the dwell in their fleshe are addicted vnto miserie because they are subiect vnto death yea whiles they doe diligently examine them selues they finde nothing in their nature but miserie Furthermore least they shoulde cocker their dulnesse by his example Paule prouoketh them vnto carefull morninges and commaundeth them so long as they wander in earth to desire death as the onely remedie of their euill And this is the right ende of coueting or desiring death Why and howe the godly may wish for death For oftentimes desperation driueth prophane men vnto the same desire but rather for the lothsomnesse of this present life then for the wearinesse of their sinne they doe wickedly wishe for death Adde also that the faithfull albeit they leuell at the true marke yet they are not caried with an vnbridled or outragious passion to wishe for death but submitte themselues to the will of God to whom we ought to liue and die Wherefore they doe not rage with indignation agaynst God but they do humbly lay their griefes in his bosome for they doe not so stay or rest in the cogitations of their miseries but being mindefull of the grace receiued they temper their sorrowe with mirth as it followeth 25 I thanke God Hee therefore addeth this thankesgiuing straightwayes least any shoulde thinke hee murmured stubbornely against God in his complaint For wee know how easie it is yea euen in iust dolour or sorrowe to fall vnto murmouring or impatiencie Notwithstanding therefore Paule bewayling his estate did feruently couet death yet he confesseth him selfe to rest in the grace of God For it is not meete that the Saintes whiles they examine their owne imperfections shoulde forgette what they haue receyued of God Finally this cogitation sufficeth to bridle impatiēcie and nourish peace namely that they are receiued into the custodie of God to the ende they shoulde neuer perish and euen nowe feele them selues indued with the first fruites of the spirite which assureth them of the eternal inheritaunce And albeit they do not yet inioy the promised glory of heauen yet they being content with that measure which they haue obtayned neuer want matter of ioy Then I my selfe A briefe conclusion wherein hee teacheth that the faythfull neuer come vnto the marke of righteousnesse We neuer come vnto the marke of righteousnes so long as wee liue in the flesh so long as they dwell in their fleshe but they are in the way vntill they haue put off the bodie By minde hee vnderstandeth not that reasonable part of the soule whiche the Philosophers make so muche on but whiche is illuminated with the spirite of God to vnderstande and will aright For there is not onely mention made of the vnderstanding but also the serious desire of heart is ioyned To conclude by this exception hee confesseth that he is in such sort addicted vnto God that yet creeping vpon the earth hee is defiled with many corruptions This is a notable place to conuince These professed themselues to bee pure that pernicious doctrine of the Catharites or Nouatian heritikes which some tumultuous spirites goe about to renewe againe at this day CHAPTER 8. 1 NOwe then there is no condemnation to them that are in Christ Iesus which walke not after the fleshe but after the spirite 2 For the lawe of the spirite of life in Christ Iesus hath made mee free from the lawe of sinne and death 3 For that which was impossible to the lawe because it was weake through the fleshe God by sending his sonne in the similitude of sinnefull fleshe yea hee hath condemned sin of sinne in the fleshe 4 That the rigeteousnesse of the lawe myght bee fulfilled in vs which walke not after the flesh but after the spirite NOwe then there is no. Hauing set downe that conflict which the godly haue with their flesh hee returneth vnto a very necessary cōsolation for them whereof he made mention before namely that although they are yet beset on euerie side with sinne neuerthelesse they are exempted from the power of death and from all curse so bee it they walke not in the fleshe but in the spirite For hee ioyneth three thinges together imperfection which is alway in the faithfull the mercy of God in pardoning and forgiuing the same regeneration of the spirite and this last verily is added least any vpon a vaine opinion should boast himselfe as though hee were freed from the curse whiles in the meane time he doth securely cocker his fleshe As the carnall man therefore doth in vaine flatter himselfe if hee being retchlesse to refourme his life vnder the pretence of this grace promise to himselfe impunitie so the trembling consciences of the godly haue an inuincible safegarde that whiles they abide in Christe they knowe they are without all danger of condemnation Nowe it behoueth vs to examine the wordes Who walke according to the spirite hee counteth those to walke according to the spirite not which haue altogether put off all the senses of flesh so that in their whole life there appeareth nothing besides a celestiall perfection but which doe so diligently labour in taming the fleshe that the studie of pietie may appeare to raigne in them hee denieth such to walke according to the fleshe because wheresoeuer the sincere feare of God florisheth it taketh the dominion away from the fleshe albeit it doth not abolishe all the corruptions thereof 2 For the lawe of the spirite of life This is a confirmation of the former sentence for the vnderstanding wherof the signification of the wordes is to be obserued What is meant by the law of the spirit He calleth the lawe of the spirite improperly the spirite of God which sprinckleth our soules with the blood of Christ not only that it might cleanse them from the blot of sinne in respect of giltinesse but also sanctifie them vnto true puritie He addeth that it quickeneth for the Genetiue case after the maner of the Hebrewes is taken for an Epitheton whereupon it followeth that who so
that raysed Iesus from the dead dwell in you hee which raysed Christe from the dead shall also quicken your mortall bodies because of his spirite that dwelleth in you 9 Nowe yee are not in the fleshe By a supposition he applieth the generall sentence vnto them to whome hee wrote not onely to the ende that directing his talke as proper vnto them hee might the more vehemently moue them but also that by the definition late put downe they might certainely gather howe they are of the number of those from whome Christe hath taken the curse of the lawe Yet withall shewing of what force the spirite of God is in the elect and what fruit it bringeth forth hee exhorteth them vnto newenesse of life If so be that the spirite of God This is a correction very fitly applyed whereby they are stirred vp to examine themselues more neerely A note to knowe the true sonnes of God from the children of the world least they pretende the name of Christe in vaine And this is a most sure note whereby the sonnes of God are discerned from the children of the worlde if by the spirit of God they be regenerate vnto innocencie and holinesse Although it seemeth his purpose was not so much to correct hypocrisie as to suggest matter of glorying against those were preposterously zealous ouer the lawe who esteemed more of the dead letter then of the inwarde vertue of the spirite which quickeneth the lawe Furthermore this place teacheth that Paule by the name of spirite meant not the minde or vnderstanding whiche of the Patrones of free will is called the more excellent part of the soule but the heauenly gift For hee expoundeth those to bee spirituall not which obey reason by their owne motion but whom God gouerneth by his spirite Who and howe they are called spirituall Neither yet are they said to bee according to the spirite as though they were full of the spirite of God which thing hath happened to none yet but because they haue the spirite of God abiding in them howesoeuer they feele some relique of the flesh remaining in them And it cannot meaning the spirite cannot remaine except it haue the superioritie For we are to note that a man is named of the chiefest part in him But if any haue not the spirite of Christe Hee addeth this that he might shewe howe necessarie the deniall of the fleshe is in christians The kingdome of the spirite is the abolishing of the fleshe in whome the spirite of Christe raigneth not they doe not appertaine vnto Christe Then they are not Christians that serue the fleshe For they who pull Christ away from his spirite make him like vnto a dead image or carkasse And alway wee are to remember that counsaile of the Apostle namelye that free remission of sinnes cannot bee separated from the spirite of regeneration because this were as a man woulde saye to rent Christe in peeces Which thing if it be true it is maruaile that wee are charged by the aduersaries of the Gospell with arrogancie that wee dare acknowledge the spirite of Christe dwelling in vs. For eyther wee muste denie Christe or confesse that wee are Christians by his spirite Surely it is horrible to heare that men are so fallen from the woorde of the Lorde that they doe not onely boast themselues to bee Christians without the spirite of God but also they scoffe at the faith of others But this is the Philosophie of Papists Nowe verily let the Readers marke heere that the spirite is indifferently sometime called the spirite of God the father somtime of Christe not onely because all the fulnesse thereof is shed vpon Christe How the spirite of God is also called the spirite of Christe as hee is our mediatour and head that from thence might redownde to euery one of vs his portion but also because the same spirite is common to the father and the sonne who haue one essence add the same eternall dietie Yet because wee haue no communication with God but through Christe the Apostle very wisely descendeth from the father who seemeth to be further of vnto Christe 10 And if Christe bee in you That which before he said of the spirite now hee saith of Christe whereby is declared the maner of Christes dwelling in vs. For as by his spirite he consecrateth vs for temples to himselfe so by the same spirit he dwelleth in vs and now he doth more cleerely open that which wee touched before How Christe dwelleth in vs. namely that the sonnes of God are counted spirituall not in respect of a full and absolute perfection but onely for the newnesse of life is begun in them And here is a preoccupation whereby he preuenteth that doubt which might otherwise vexe vs. For howsoeuer the spirit possesseth one part of vs yet we see another parte to be holden styll of death Therefore hee answereth that in the spirite of Christe there is a vertue of quickening which is of power to swallow vp our mortalitie Whereupō he inferreth how we are paciently to expect till the reliques of sin be vtterly abolished Furthermore the Readers haue bin alredy admonished that by the word spirit they vnderstand not our soule but the spirite of regeneration which spirite Paule calleth life not onely because it liueth and florisheth in vs but because by his strength it quickeneth vs vntill at the length our mortall flesh being extinguished it doth perfectly renewe vs as on the contrarie the worde body signifieth that grosse masse which is not yet cleansed by the spirite of GOD from the dregges of the earth which sauour of nothing but that is grosse For otherwise to attribute vnto the body the guiltinesse of sinne were absurde Againe the soule is so farre from beeing life that it liueth not it selfe Then the meaning of Paul is although sin doth iudge vs vnto death so farre foorth as there remaineth yet in vs the corruption of the first nature yet is the spirite of God the conquerour neither doeth this hinder any whit namely that wee are onely indued with the firste fruites because euen one sparkle thereof is the seede of life 11 If I say the spirite This is a confirmation of the last sentence being taken from the efficient cause after this maner if by the power of the spirite of God Christe were raysed and the spirite keepeth his power for euer Then it shall also shewe foorth the same power in vs. And hee taketh it for a thing graunted namely that a proofe of that power whiche apperteineth vnto the body of the whole Church was declared in the person of Christe And because hee maketh God the authour of the resurrection hee assigneth vnto him the quickening spirite Who raysed by a circumlocution hee describeth God which did agree better for the present purpose then if had simply named him In like maner hee ascribeth the glory of Christe raysed vnto the father for that was more effectuall to proue the thing
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 the signes or sacraments then omitting to meÌ„tioÌ„ the proper true nature of the signes or sacrameÌ„ts he directeth his whole stile against their corrupt interpretatioÌ„ 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 to be inferiour to it It is more therefore to keepe the lawe then circuÌ„cision which for the cause therof was ordeined WherupoÌ„ 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 obseruatioÌ„ 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. IteÌ„ 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 circumcisioÌ„ 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 the 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 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 obseruatioÌ„ without pieâ—ie the 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 the old and newe testameÌ„t 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 Whos 's 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 the 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. 1 WHat is therefore the prerogatiue of the Iewe or what is the profite of circumcision 2 Much euery way and first of all because the oracles of God were committed vnto them 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
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 the 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 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 the 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 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
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 the celestiall kingdome Hee sayth they are subiecte to vanitie because 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 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 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 the creature but we also whiche haue the first beginnings of the spirite euen wee doe mourne in our selues wayting for the adoption the redemption of our bodies 24 For we are saued by hope but hope that is seene is not hope for how can a man hope for that which he seeth 25 But if we hope for that we see not we doe with patience abide for it 23 And not onely There are some who thinke the Apostles mind here is to exaggerate the 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 the 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 that 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
mourninges and sighes we should ascend to our redemption For wee know not what to pray Aboue he spake of the testimonie of the spirite wherby we know God to be our father wherunto we trusting dare call vpon God as father nowe repeating agayne this second member of inuocation he saith we are taught of the same spirite howe he is to be called vpon and what is to be asked of him by prayers And very aptly hee hath annexed prayers to the carefull or heauie desires of the faithfull because God doeth not therefore afflict his with myseries that they shoulde inwardly deuour vp a hidden or secrete sorowe Wherfore the godly are afflicted but that by prayer they should exonerate and ease themselues and so exercise their faith And albeit I knowe there are diuers interpretations brought vpon this place yet the meaning of Paule seemeth vnto me to be simply thus that we are blinde in praying vnto God because although we feele our euils yet our mindes are more intricated and confounded then that they can rightly elect what is conuenient or expedient If any man except Obiection that there is a rule prescribed vnto vs in the word of God I answeare our affections neuerthelesse abide oppressed with darknes Answeare vntil the spirit direct them by his light But the spirite it selfe maketh request for vs. Although indeed or by the euent it appeareth not as yet that our prayers are hard of God neuerthelesse Paule gathereth that euen in the very studie of praying the presence of Gods grace already shyneth because no man of himselfe can conceiue holy and godly prayers Indeede the faithlesse babble prayers but with meere mocking of God because there is nothing in them either sincere or serious or rightly composed Wherefore the manner of praying wel must needes be caught of the spirite he therfore calleth those sighes vneuarrable wherinto we burst through the vehement motion of the spirite because they farre exceede the capacity of our wit And the spirit of God is saide to make intercession for vs not that indeed humbly kneeling it doth abase it selfe to pray or mourne How the spirits is said to make intercession for vs. but because it stirreth vp those prayers in our hearts wherewithall it is meete wee shoulde bee touched Secondly it doth so moue our hearts that with their feruencie they pearce vnto the very heauen And Paul spake so to the ende hee might more significantly attribute al that vnto the grace of the spirit Indeede we are bidden knocke but no man can of himselfe premeditate one sillable vnles by the secrete instinct of his spirite God knocke vpon vs and so open our hearts vnto him 27 But he that searcheth the heartes knoweth the cogitations This is a notable reason to confirme our faith or confidence that wee are hearde of God whiles wee praye by his spirite For hee knoweth familiarly our desires as the cogitations of his spirite And heere the proprietie of the woorde knowe is to be noted for it signifieth that God doth not consider those motions of the spirit as new and insolent or reiect them as absurde but acknowledge them and also graciously receiue them as knowen to him approued of him Therfore as Paule testified of late that God doth then helpe vs whiles hee doeth as it were bring vs into his owne bosome so now he addeth another consolation namely that our prayers whereof he is the moderatour are not in vayne The reason also is added straightwaies because in so doing he conformeth vs to his wil. Whereby it falleth out that that cannot be in vaine which is agreeing to his wil whereby althinges are gouerned Here also wee may learne that consent with the will of God is the chiefest thing in prayer which consent our owne desires holde not fast tied vnto them Wherefore if we would haue our prayers acceptable vnto God let vs beseeche him to moderate them according to his will 28 Also we know that al things work together for the best vnto them that loue God namely to them who are called Saints according to his purpose 29 For those which he knew before he also predestinate to be made like to the image of his sonne that he might bee the first borne amongst many brethren 30 And whom he hath predestinate them also he called and whom he called them also he iustified and whom hee iustified them also he glorified 28 Also we know Out of the premisses he now concludeth that the miseries of this life are so farre from hindering our saluation that rather they further it Neither letteth it that he hath put the particle illatiue seeing it is no noualtie with him so to confound aduerbs although this conclusion doeth also conteyne a Preoccupation For here the sence of flesh exclaimeth that it appeareth not God doth heare our prayers seeing our afflictions proceed alway in the same course Therfore the Apostle preuenteth that saying although God doth not by and by helpe his yet he doeth not forsake them because by a wonderfull skill hee turneth those things to their saluation which seemed discommodities If any had rather read this sentence by it selfe as though Paule went about by a new argument to proue that aduersities which further our saluation are not heauily and grieuously to be borne I doe not gainstande it In the meane while the counsell of Paule is not bscure although the elect and reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth procure their saluation And wee are to remember that Paule speaketh not but of aduersities as though he sayd whatsoeuer things happen to the godly Aduersities by the prouidence of God are made commodious to the faithfulâ— they are so tempered from aboue that that which the world thinketh to be hurtfull the issue declareth it to be profitable For albeit that is true Augustine sayeth euen sinnes through the direction of Gods prouidence are so farre from hurting the Saintes that they serue rather to their health yet it apperteyneth not vnto this place where he intreateth of the crosse And note that he hath comprehended the summe of pietie vnder the loue of God as indeede the whole studie of righteousnes dependeth thereon To those who are called according to his purpose This parcell seemeth to be added by the way of correction least any should thinke that the faithfull because they loue God doe obteyne by their desert that they receiue such fruite by aduersities For we know when the matter of saluation is in hand men woulde gladlye beginne at them selues and fayne vnto themselues preparations whereby they may preuent the grace of God Therefore Paule teacheth that those whom he called the woorshippers of God were elected before of him For it is sure the order is therefore noted that we might know whereas all thinges fall out for the health of the Godly that dependeth vpon the free adoption of
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 that 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 that 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 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 cānot 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 that he standeth in no need of the defēce of any other it was sufficient vnto Paul that he was appointed a defēder of his owne right And Paul bringeth here the answere which Moses receiued of the Lord whē he prayed for the health of the 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 the 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 that 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 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 nūbred 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 Pelagius hath gone about by another sophisticall but a
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 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 creatioÌ„ 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 preteÌ„ce of theÌ„ 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 recoÌ„pence 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. â—0 Acts 23.26 I doubt not but the 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 the words are had with the Prophet but only he gathereth this sentence namely that they are indued from aboue with the spirit of bitternes that they might remaine dull in seeing hearing Indeede the Prophet is commaunded to harden the heart of the 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 theÌ„selues 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 are made so foolish by the secret counsaile of God that they being amazed can iudge nothing For in that 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 theÌ„ their prosperity their ruine There is no mention of recoÌ„pence or retribution In substance they agree sufficiently There the Prophet wisheth vnto the godlesse that 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 coÌ„mon 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 the 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 AbrahaÌ„ according to the 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 I demand then haue they stumbled that they shoulde fall God forbid But by their fal saluation commeth vnto the Gentiles to prouoke them to follow them 12 Wherfore if the fal of theÌ„ be the riches of the world the diminishing of them the riches of the Gentiles howe much more shal their aboundance be 13 For I say vnto you Gentiles in as much as I am the Apostle of the Gentiles I magnifie mine office 14 If by any meanes I might prouoke them of my flesh to follow and might saue some of them 15 For if the casting away of them be the reconciling of the worlde what shall the receiuing bee but life from the dead 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 vnderstaÌ„ding of the 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 theÌ„ 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
reason which is seene to hold in a mans bodie ought to bee also in the societie of the faithfull by that similitude hee proueth how necessary it is for euery one to consider what is conuenient for his nature capacity and calling Furthermore this similitude hath diuers parts chiefly after this maner it is to be applied vnto the present cause that as the meÌ„bers of one body haue distinct offices and all thinges distinct The applicatioÌ„ of the similitude taken from the members of a mans bodie for no member either holdeth all offices together or taketh vnto him the offices of others so hath God giuen vnto vs diuers giftes by which discretion or diuersitie he hath ordeined what order hee woulde haue to bee kept amongest vs that euery one should gouerne himselfe according to the measure of his gift and should not intrude himselfe into the offices of others neither shoulde one couet to haue all thinges together but being content with his state should willingly abstain from vsurping other meÌ„s turnes Howbeit when in expresse words he noteth that communion which is amongst vs withal he insinuateth how great diligence there ought to bee in euery one to bestow those gifts they inioy to the common profite of the body 6 Wee hauing gifts Paul doth not simplie now preach of the mainteining of brotherly loue amongest vs but he commendeth modestie which is the moderatour of our whole life The diuersitie and in equalitie of gifts is the bond of mutuall communication Euery man coueteth to haue so much that he might not stand need of any help of his brethren but this is the bond of mutuall communication whiles no man hath sufficient for himself but is coÌ„strained to borrow of others I confesse therefore that the societie of the godly cannot stand but whiles euery one being conteÌ„t with his owne measure doth impart vnto his brethren of those giftes â—ee hath receiued and againe doth suffer himselfe to bee holpen by other mens giftes But Paule his meaning was chiefly to beate downe that pride whiche hee knewe to bee grafted in men and least any man shoulde bee greeued that al things are not giuen vnto him hee admonisheth that not without the good counsaile of God euery one hath his part giuen vnto him because it is necessary for the common benefite of the body that none shoulde bee so furnished with the fulnesse of giftes least he shoulde securely despise his brethren Heere then wee haue the principall scope whereunto the Apostle tendeth namely that all thinges are not meete for all men but the giftes of God are so disposed that euery one might haue his finite portion and euery one ought so to intende in bestowing his giftes to the edification of the Church that no man hauing left his owne function shoulde take vpon him another mans For by this decent order as it were due proportion the incolumitie of the church is saued when euery man doth so bestow that he hath receiued to the common profite of others that hee doth not hinder others Hee which peruerteth this order fighteth against God by whose ordinance it is ordeined For the difference of giftes did not spring from the will of men but because it hath pleased the Lorde so to dispose his grace Whether Prophesie Nowe by bringing in certaine particulers for example he sheweth howe euery man ought to be occupied in his gifte as in keeping his station For euery gift hath his ende proposed from the which to decline is to corrupte the giftes themselues And whereas the speech is somewhat confused wee may so compose it that the conclusion begin here Hee therefore which hath the gift of prophesiyng let him examine it to the proportion of faith hee that hath an office let him vse it to administration hee that hath doctrine let him vse it to teache c. They who shall beholde this marke shall conueniently keep themselues within their boundes Howbeit this place is diuersly taken For there bee some which by prophesiyng vnderstande the facultie of diuination whiche was of force about the beginning of the Gospell in the Churche as it pleased the Lorde then to set foorth the dignitie and excellencie of his Churche by all meanes And they thinke that that which is added according to the porportion is to be referred vnto all the branches But I had rather followe them who extende this woorde further namely vnto a peculiar gifte of reuelation that a man doe rightly and learnedly play the parte of an interpreter in opening the will of God Therefore prophecying at this day amongest Christians is almost nothing els What prophesiyng is amongst christians theÌ„ a right vnderstanding of the scripture and singuler gift of expounding the same since all the olde prophesies and oracles of God haue been finished in Christ and his Gospell For in this sence Paule hath put it when hee sayth I woulde yee coulde speake with tongues 1 Cor. 24. â— but rather that yee did prophesie Wee knowe in part and wee prophesie in part And it appeareth not that Paules meaning is heere 1. Cor. 13.9 onely to recite those marueylous graces whereby Christ adorned his gospel at the first but rather we see that ordinary graces only such as abide continually in the Church are reckoned Neyther doe I thinke that reason to bee firme which is obiected namely that the Apostle neede not to haue sayde that to those who by the spirite of God coulde not call Christ Anathema For seeing in another place hee testifieth that the spirite of the Prophete is subiect to the Prophete 2. Cor. 14.32 and he biddeth him that spake first to holde his peace if any reuelation bee made to another that sitteth by after the same maner hee may here admonishe those who prophesie in the Churche that they shoulde applie their prophesiyngs to the rule of fayth least at any time they erre from the line Faith put for the principles of religion Vnder the name of fayth hee signifieth the first principles of religion whereunto what so euer doctrine is founde not agreeing euen thereby it is condemned for false In the other braunches there is lesse difficultie Hee that is quoth hee ordayned a minister let him discharge his duetie by ministring that hee may be answearable to his name As straightwayes hee commendeth vnto teachers vnder the name of doctrine sounde edification in this sence hee that excelleth in doctrine let him know that the ende thereof is that the Church be truely taught and let him studie this one thing that hee may make the Church wiser by his doctrine For hee is a doctor or teacher who formeth or instructeth the Churche by the woorde of trueth Hee that excelleth in the gift of exhorting let him regarde this ende that he may exhort effectually And although these offices haue great affinitie yea and also connection betweene them selues yet they cease not therefore to bee diuers No man can exhort without doctine
ought to succour the want of our brethren namely because for the vnitie of the bodie there is a common and mutuall consideration I haue not translated the pronoune tina because it often aboundeth with the grecians and it seemeth to diminishe the emphasey of this place Whereas wee haue turned to minister in Greeke is the participle ministring but that seemed more fitte to expresse the minde of Paul For hee excuseth that through iust occasion he was stayed that hee coulde not straightwayes with haste come vnto Rome 27 And their debters they are Euery man doth see that that which is here sayde of debt is not said so much for the cause of the Corinthians as of the Romanes For the Corinthians or Macedonians were no more indebted vnto the Iewes then the Romanes And he addeth the cause of this bonde namely that they had receiued the Gospell from them hee taketh an argument from the comparison of the lesse with the greater which he also vseth in another place Namely 1. Cor. 9.11 that that recompence ought not to be though vniust or grieuous vnto them who for spirituall thinges giue carnall which by many degrees are more base And this sheweth the dignitie of the Gospel that it doeth not onely denounce them bonde to the ministers thereof but also to all that nation from whom their ministers came And note the verbe Leitourgesai for to minister which signifieth to doe his office in the common wealth and to vndertake the burden of his calling sometime also it is vsed in respect of sacred thinges And I doubt not but Paule signifieth that it is a kinde of sacrifice when the faythfull giue of their owne to relieue the pouertie of their brethren For so they doe that duetie of charitie which they ought to doe and also they offer vnto God a sacrifice of a sweete sauour but properly in this place he did respect that mutuall right of compensation 28 When I shall haue sealed this fruite vnto them A dislike it not that some doe thinke heere is an allusion vnto the maner of the olde fathers who were wont to shutte vp with rings or signets those thinges they woulde haue safe In this sort Paul commendeth his fayth and integritie as though hee sayde he were a syncere keeper of the money committed to him no otherwise then if it were sealed vnto him By the name of fruite he seemeth to vnderstande the increase which he sayde of late to come vnto the Iewes by the sowing of the Gospel Like as the fielde doth nourish his dresser by bearing of fruite 29 And I knowe that when I shall come These wordes may be vnderstood two wayes 1. The first sence is that hee should finde at Rome a plentifull fruite of the Gospell for this is the blessing of the Gospel when it fructifieth by good woorkes For whereas some restraine them vnto almes I doe not like it 2 Or to the ende hee might make his comming vnto them more worthie to be wished for he sayth that hee hopeth it shoulde not be vnprofitable because it shoulde bring great increase vnto the Gospel which he calleth the fulnes of blessing for a ful blessing whereby he signifieth prosperous successe and increase And this blessing depended partly on his administration partly an their fayth so then he promiseth that his comming vnto them should not be in vayne vpon whom he should not loose the grace giuen to him but shoulde bestowe it well through that alacritie of minde was in them to receiue the Gospell The first expositiō is more receiued and also doth like me better namely that hee hoped to finde that he chiefly wished that is the Gospel to flourishe with them and to proceede by notable successes because they would excell in sanctitie and all kinde of vertues For he sheweth the cause of his desire namely that he hoped for some singuler ioy by the sight of them whom hee should see to flourishe with spirituall riches of the Gospell 30 And I beseech you brethren by our Lord Iesus Christ and by the loue of the spirite that ye striue together with me in your prayers to God for me 31 That I may bee deliuered from the vnbelieuers in Iudea and that my ministerie which I vndertake towardes Hierusalem may be acceptable to the saintes 32 That with ioy I may come vnto you by the will of God together with you may be comforted And the God of peace be with you all Amen 30 And I beseech you brethrrn By many places it is sufficiently knowen howe greatly Paul was hated in his owne nation for false slanders as though he taught a falling away from Moses He knewe howe much reproches coulde doe to oppresse the innocent and specially with those are caried with a rashe zeale Hereunto also came the testification of the spirite whereof he maketh mention in the Actes Act. 20.23 Whereby he was oftentimes forewarned that bondes and afflictions were at hand for him at Hierusalem Therefore the more danger hee sawe the more he was moued Hence came it he was so carefull to commende his health vnto the Churches neither let vs maruell that he was so carefull ouer his life wherein hee knewe so great danger of the Church to be handled Therefore the vehemencie is in this obtestation beareth witnesse howe greatly the godly minde was troubled whiles vnto the name of the Lorde he addeth the loue of the spirite whereby the Saintes ought to imbrace one another but yet in so great feare hee ceaseth not to goe on neyther doth hee so feare danger but he was readie to die willingly Howebeit hee armeth him selfe with the remedies giuen vnto him of God For he calleth for the helpe of the Church that being holpen by their prayers hee might thereby feele some comfort according to the promise of the Lorde Where two or three shall be gathered together in my name Mat. 18.20 Mat. 18.9 there am I in the middest of them and of whatsoeuer thing they shall consent in earth they shall obtayne it in heauen And least any shoulde thinke this were a remisse or light commendation he beseecheth them by Christ and the loue of the spirite And that is called the loue of the spirite What is the loue of the spirite Prayers is the only hauen of refuge for the seruants of God in distresse wherein Christ doth ioyne vs together because it is not of fleshe nor of the worlde but of the spirite which is the bonde of our vnitie Seeing then it is so great a benefit of God to bee holpen by the prayers of the faythfull that euen Paul himselfe an elect vessell of God thought it was not to bee neglected of him what intollerable bthernesse shall it be if wee wretches and men of no price doe contemne it Howebeit out of such places to take occasion to maynetayne intercessions vnto dead Saints is a token of too much impudencie That ye might striue with me Erasmus hath translated