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 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 wee are debters not to the fleshe that wee should liue after the flesh 13 For if you liue after the flesh yee shall die but if by the spirite yee mortifie the deedes of the fleshe yee shall liue 14 For who so are lead by the spirite of God they are the sonnes of God 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 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 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 15 For yee haue not receiued the spirite of bondage to feare againe but yee haue receiued the spirite of adoption whereby wee cry Abba father 16 The same spirite beareth witnesse with our spirit that wee are the sonnes of God 17 If wee be sonnes wee are also heires euen the heires of God and heires annexed with Christe if so bee that wee suffer with him that wee maye also bee glorified with him 18 For I counte the afflictions of this presente time not to bee comparable to the glory to come which shall bee reuealed vnto vs. Nowe hee confirmeth that certaintie of truste or confidence wherein of late hee byd the faithfull stay themselues and that 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
patiently expect a deliueraÌ„ce For he would that they being lift vp with the expectatioÌ„ of the blessednes to come should with stoutnes of mind ouercome al the preseÌ„t euils that they might not coÌ„sider what they are but what they shal be 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 theÌ„ take it to be spoken of the Apostles onely but of al the faithful who in this world are only sprinckled with drops of the spirit or certainly wheÌ„ they haue profited very wel being indued with a certaine measure thereof are yet farre froÌ„ the perfection thereof These therfore are vnto the Apostle the first beginnings or first fruits Wherunto the 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 that he doth for the more vehemeÌ„cy that 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 fruitioÌ„ 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 exhortatioÌ„ 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 grauÌ„ted 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 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 needâ— 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 the doth vanquish away whatsoeuer the 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 inteÌ„d 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 â—oure 26 Likewise the spirite also helpeth our infirmities for we know not what to pray as wee ought but the spirit it selfe maketh request for vs with sighes which caÌ„not be expressed 27 But he that searcheth the heartes knoweth what is the meaning of the spirite for he maketh request for the Saintes according to the will of God 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 that the spirit receiuing vnto it part of the burdeÌ„ 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 notwithstaÌ„ding we are euery way weake diuers infirmities threateÌ„ 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
prayer A twofold spirit except it assured vs of free remission And to the end he might that rather set out that 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 the gospel 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 lawe as God therein couenanteth with vs in respect of workes Thus therfore we are to thinke of the persons amongst the people of the Iewes whē the law was published also after it was published the godly were illuminated with 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 with 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 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
addeth those preceptes for the instruction of our life whiche hee had not mentioned before In the nexte chapter hee taketh on him an exhortation which was very necessarie for the present tyme. For there were some who through obstinate superstition beeing addicted to the obseruations of Moses could not without great offence suffer the neglect of them Agayne there were othersome who being confirmed touching the abrogation or taking away of them whiles they went about to remooue superstition purposely shewed foorth a contempte of them Both parties offended throughe vntemperatures For the superstitious condemned the others as contemners of the Lawe of GOD and they agayne without discretion despised the simplicitie of the others Therefore the Apostle putteth downe for them both a conuenient moderation calling those were stronge from pride and disdayne and those were superstitious of infyrmitie and weaknesse from their too muche frowardnesse Moreouer hee prescribeth a notable fourme of Christian libertie that it might consiste within the boundes of Charitie and edifycation hee giueth those are weake wholesome counsayle whiles hee forbiddeth them to attempt any thing agaynst their conscience The fifteenth Chapter beginneth with a repetition of the geenerall sentence as the winding vp of the whole disputation that those are stronge myght bestowe their strength to confyrme the weake And because there was a perpetuall strife betweene the Iewes and the Gentiles about the ceremonies of Moses the materiall cause of pride beeing taken out of the way hee endeth all the quarrell betweene them For hee teacheth them that the saluation of them both doth depende vpon the onelie mercie of GOD whereunto they leaning ought to lay downe all pride and wherin they being coupled together in the hope of one inheritance ought euerye way to imbrace one another Lastly he coueting to make a digression vnto the commendation of his Apostleship which brought great authoritie to his doctrine taketh occasion thereof whiles he exscuseth and craueth pardon for his rashnesse that he was so bolde to take vpon him the office of a teacher among them Furthermore hee putteth them in great hope of his commming whiche thing hee saith in the beginning of this Epistle hee had in vaine hitherto gone aboute and prooued and this hee doeth adding the cause which presently did hinder him Namely that the Churches of Macedonia Achaia had committed to his charge the carriage of that almes vnto Hierusalem which they had giuen to relieue the poore brethren there The last Chapter standeth wholly almost vppon salutations but that it being heere and there tempered with certayne preceptes not to be contemned is concluded with an excellent prayer ⧠A Commentarie of Ioh. Caluin vpon the Epistle of Paule to the Romanes The first Chapter 1 PAule a seruaunt of Iesus Christ called to be an Apostle put a part to preach the Gospel of God 2 Which he had promised afore by his Prophets in the holy Scriptures 3 Concerning his sonne Iesus Christ our Lorde which was made of the seede of Dauid according to the flesh 4 And declared mightely to be the sonne of God touching the spirite of sanctification by the resurrection from the dead 5 By whom we haue receiued grace and Apostleship that obedience might be giuen vnto the faith in his name among the Gentiles 6 Among whom yee be also the called of Iesus Christ 7 To all you that be at Rome beloued of God called to be Saintes grace be with you and peace from God our Father and from the Lord Iesus Christ 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 shal bee dispatched in few wordes Those which thinke the Apostle did take vnto him this name as a testimony of his victory ouer Sergius that vnder cōsul Acts 13.7.9 whom ye conuerted vnto Christ they are confuted of Luke himselfe who sheweth that 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 that 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 that 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 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
very well for he saith he was declared in power or mightily because there appeared in him such power as was proper vnto God and prooued him most certainly to be God This power appeared in his resurrection as in another place the same Paule after he hath acknowledged ◠Cor. 13.4 that the infirmitie of the fleshe appeared in his death commendeth the vertue of the spirite in his resurrection Yet this glory is not knowen to vs vntill the same spirite seale it in our heartes And that Paule together with that wonderful power of the spirite which Christ shewed foorth in rising from the dead doth also vnderstand that testimony which euery faithfull man feeleth in his heart may be seene by this that he doth expresse sanctification by name as if he should say the spirit as it sanctifieth doth establish and ratifie that experiment of his power which it once declared For the Scripture vseth oftē to adorne the spirit of God with such titles as may serue for the present purpose So it is called of the Lord the spirite of trueth of that effect Ioh. 14.17 whereof he spake in that place Moreouer a celestiall power is saide to haue appeared in the resurrection of Christ because he rose agayne by his owne strength as he testified manye times saying destroy this temple and in three dayes I will rayse it vp againe Ioh. 2.9 Ioh. 10.18 No man taketh my life from me For he conquered death to whom he gaue place according to the infirmitie of the flesh not by externall helpe gotten by intreaty but by the heauenly operation of his owne spirite 5 By whom wee haue receiued c. Hauing ended the description of the Gospel which for the commendation of his office he inserted nowe he commeth to speake of his calling for it stoode him greatly vpon to make the same approued with the Romaines Paule not called to be an Apostle for his worthinesse Whereas he nameth grace and Apostleship one from the other it is an Hyppallage for free Apostleship or grace of Apostleship whereby he signifieth that it was wholly thorow the bountifulnesse of God and not of his worthinesse that he was called vnto so high an office For although in the sight of the world it hath nothing besides perils labours hatred and infamy yet with God and his Saintes it is of singuler and great dignity Or if you had rather say thus I haue receiued fauour that I should be an Apostle it is all one Where it is sayd In his name c. Ambrose expoundeth it that in the steede of Christ he was appoynted vnto the Gospel according to that saying we are Embassadours for Christ 2. Cor. 5.20 Yet me thinke their opinion is more sound which take name for knowledge because the Gospell is preached to this end 1. Iohn 3.23 that we might beleeue in the name of the sonne of God And Paule himselfe is called a chosen vessel to beare the name of Christ amongest the Gentiles Acts 9 13. In his name therfore is as much as if he should say that I might make knowne what Christ is Into the obedience of faith c. That is to say wee haue receyued commaundement to beare the Gospell vnto all nations whereunto they may become obedient by faith From the end of his calling he aduertiseth the Romaynes agayne of his office as if he should say it is my part to execute that which is geuen me in charge that is to preach the worde and it is your partes to obey the worde with all obedience They are contumelious against God and iniurious to themselues that reiect the Gospel vnlesse you will make that calling frustrate which the Lorde hath geuen vnto me Whereby we may gather that they doe stubbornly gainstand the power of God and peruert his ordinance who vnreuerently and disdaynfully refuse the preaching of the Gospel whose ende is to bring vs into the obedience of God Here also the nature of faith is to bee obserued which is therfore adorned with the tytle of obedience because the Lorde doth call vs by the Gospel and we aunsweare to his calling by fayth As on the contrary infidelity is the cause of all disobedience against God I choose rather to translate it into the obedience of faith then to obey faith because this latter cannot be sayde but improperly and figuratiuely albeyt it is once read in the Acts. For properly it is faith Acts 6.7 whereby we obey the Gospel Amongest all the Gentiles amongest whom c. It was not ynough that he was appoynted an Apostle except his ministery should haue respect vnto the making of Disciples Therefore he addeth that his Apostleship did extend vnto all the Gentiles Though all the Apostles were sent to preach the Gospel to the Gentiles yet Paule specially Straight wayes after he calleth himselfe more playnely the Apostle of the Romaines whilest he sayeth the Romaines were comprehended in the number of the Gentiles to whom he was giuen to be a minister Moreouer the Apostles haue this commaundement common vnto them that they should preache the Gospel in all the worlde neyther were they appoynted ouer certayne Churches as Pastours and Bishops are And Paule besides the generall charge of his function Apostolical by a special ordinance was appoynted a minister to preache the Gospel amongest the Gentiles Acts 16.6 Neyther hindereth that any whit that he was forbidden to goe through Macedonia and preach the word in Mysia which was done not that certayne boūds should be limitted vnto him but that for the present time he was to hasten other where for the haruest was not yet ripe there 6 Called of Iesus Christ Hee geueth a reason which is somewhat neerer scilicet because the Lorde had already shewed in them an experiment wherby he declared that he called thē to the fellowship of the Gospel Whereupon it followed if they would haue their calling to stand they ought not to reiect the ministery of Paule who was chosen by the same election of the Lorde Therefore I vnderstand this short sentence called of Iesus Christ by the way of a declaration as though this worde namely or to say came betweene For he signifieth that they are partakers of Christ by calling Whom God hath chosen in Christ those hee hath committed to his tuition For they which shal be the heires of eternal life are both chosen of the heauenly father in Christ also being elected are committed to his custody tuition as of a shepheard To all you which are at Rome By an excellent order hee sheweth what is prayse worthy in vs. First that the Lorde of his bountifulnesse hath receiued vs into fauour and loue Secondly What is commendable in vs and when the same commendation taketh place in vs. that he hath called vs. Thirdly that he hath called vs vnto holinesse which commendation then taketh place if we become answerable to our calling Here ariseth vnto
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
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 shal be 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 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 the 1. to the Ephe. 1. the 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 that which followeth straightwaies namely the 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 the circumstance of this place because Paule only meaneth the God hath so decreed that 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 the prerogatiue amongst al the 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 the family so Christ is placed in an high degree not only that he might excel in honour among the faithful but also the 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 that they cānot be separated Howbeit that the readers might better vnderstād the meaning of the Apostle they are to remēber that I admonished before namely What the word predestinate noteth that the word predestinate noteth not election but the 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 the close within himselfe whiche he hath determined 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
drawe and deriue all duties so heere Paule setteth downe the originall whence all the parâ—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 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 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 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 the right seruice of God froÌ„ the 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 theÌ„ 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
yet is not hee that teacheth strayghtwayes indued with the gyft of exhorting Nowe no man prophesieth or teacheth or exhorteth but hee ministreth but it is sufficent if wee keepe that distinction which wee see in the giftes of God and knowe to bee meete for the order of the Church 8 He which giueth in singlenesse Out of these latter branches wee see playnely that here is declared vnto vs what is the lawfull vse of the giftes of God By giuers of the which hee speaketh here hee vnderstandeth not those which giue of their owne but Deacons who were appoynted for the distribution of the publique goddes of the Churche By those shewe mercie hee vnderstandeth widowes and other ministers who according to the custome of the olde Church were ordayned to see vnto the sicke For they are two diuers offices to minister necessarie thinges vnto the poore and to bestowe their labour in seeing to them Howebeit to the first hee assigneth simplicitie whereby without fraude and parcialitie they shoulde faythfully distribute those thinges are committed to them of these hee woulde haue obedience shewed with cheerefulnesse least by their morositie as it often commeth to passe they spoyle their offices of grace or graciousnesse For as nothing more comforteth him is sicke or afflicted by any other maner of way then when hee seeth the mindes of men chearefull and readie to helpe him so if hee see vnwillingnesse in their countenaunce of whom hee is holpen hee will take it to his reproche Although hee properly call those rulers to whome the ministration of the Churche was committed and they were Seniours who ruled and gouerned others and exercised the censure for manners yet that whiche hee sayth of them may generally bee applyed vnto all kinde of Superiours For it is no small care is required of those who are to prouide for the safetie of all neyther is a slender diligence looked for of them who ought to watche nyght and day for the health of all men Although the estate of that tyme sheweth that Paule did not speake of all Superiours because then there were no godly magistrates but of the Seniours who were the correctours of maners 9 Let loue bee without dissimulation auoyding that is euill and cleaning to that is good 10 Beeing readie to loue one another with a brotherly loue preuenting one another with honour 11 Not lither in businesse feruent in spirite seruing the tyme. 12 Reioycing in hope patiente in tribulation perseuering in prayer 13 Communicating to the necessitie of the Saintes following after hospitalitie 9 Let loue be without dissimulation Nowe he being about to speake of particular dueties verie fittely he beginneth at charitie which is the bonde of all perfeccion And concerning that hee commaundeth as it is often necessarie that all dissimulations laide a part it might proceede from pure synceritie of minde For it is a harde matter to say howe wise for the most parte all men are to counterfeyte Charitie It is no charity vnles it be syncere and without dissimulation whiche in deede they haue not For they doe not onely deceiue others but also them selues whyles they perswade them selues that they are beloued very well of them whom they themselues doe not onely neglect but also in trueth reiecte Therefore Paule heere denounceth that onely for Charitie whiche is voyde of all dissimulation and euerye man may easely beare witnesse hym selfe whither hee haue any thynge in the secrete of his heart that is agaynst Charitie These woordes of good and euill which followe straightwayes in the text haue not a general signification but hee hath put euill for that malicious iniquitie whereby men are hurt and good for that bountifulnesse whereby they are holpen And here is an vsuall antithesis of the scripture when vices are first forbidden and vertues then commanded In the participle Apostugountes that is auoyding or putting away I neyther haue followed Erasmus nor the olde interpreter who haue turned it hating but in my iudgement the meaning of Paule was to expresse somewhat more and the vehemencie in the worde auoyding or putting away doeth better answere the contrary member where hee doeth not onely bid that wee shoulde be bountifull but also cleaue vnto it 10 Being readie to loue one another Hee can not perswade himselfe that hee hath euer sayde inough in shewing the feruencie of that loue wherewith wee ought to embrace one another For hee both calleth it brotherly and the affection thereof storgen which of the Latines is called mutuall pitte amongst kinsfolkes And suche ought that to bee wherewith we imbrace the sonnes of God Which thing that it might come to passe hee addeth a precepte very necessary for the preseruing of good will or beneuolence that euery one for his part giue honour vnto his brethren For there is no more effectual poison to the estranging or alienating of the mindes of men then when any thinketh hee is dispised If by honour you vnderstande all kinde of duetie I am not greatly agaynst it howebeit I like the first interpretation better For as nothing is more contrarie vnto brotherly concorde then contumely growing of pryde when others beeing neglected euery one aduaunceth him selfe so modestye is the best nourse of loue whereby it commeth to passe that euery one honoureth others 11 Not lither in businesse This precept is giuen vs not onely because the life of Christians ought alway to consist in doing but because oftentimes our own profite being neglected wee ought to bestowe our labours vpon our brethren yea though they bee not alway good but often most vnworthie and vnthankfull Finally because in many dueties we ought to forgette our selues vnles we be earnest with our selues and diligently striue to shake off al slouthfulnesse we can neuer be truely prepared vnto the obedience of Christ And whereas it is added feruent in spirite He sheweth howe we may obteyne that we spake on before For our flesh like an Asse is alway lither or slouthful and therefore had neede of spurres and it is onely the feruencie of the spirite that correcteth our slouthfulnes therefore the study of doyng good requireth a zeale which the spirit of God kindeleth in our heartes Why then wil some say doth Paule exhort vnto this feruencie I answeare although it bee the gift of God yet it is the part of Christians that sluggishnes being shaken off they receiue that flame which is kindeled from aboue as it often commeth to passe that the motion of the spirite is choked and extinguished by our iniurie Hereunto also apperteineth the third that we may serue the time for as the course of this life is short so the oportunitie of doing good is soone past therefore wee ought more cheerefully make speede to the doing of our dutie So in another place Paule biddeth redeeme the time because the daies are euill The meaning may also be that we might know to apply our selues to the time wherin there is great force Howbeit Paule seemeth vnto