powers And these two wordes are added to the ende that if the worde Angels were not significant inough by these some what more might bee expressed Except you had rather vnderstande it thus neither angels and whatsoeuer high powers there are which is a kinde of speech when wee talke of things that are vnknowen to vs and exceeding our capacitie 38 Neither things present nor things to come Althogh he speaketh hyperbolically or excessiuely yet in deede he affirmeth that by no continuance of time it can come to passe that we shoulde be seperated from the grace of God which was necessarie to haue been added because we are not onely to fight with the sorrowe which we feele of the present euilles but also with feare and carefulnes wherewithal the daungers to come do vexe vs. The meaning therefore is that wee are not to feare least the continuaunce of myseries how long so euer it be should put out the faith of adoption This doth plainly impugne the scholemen who babble that no man is sure to perseuer vnto the ende but by the benefite of speciall reuelation which they make to bee moste rare By which doctrine faith is wholly destroyed which in truth is none vnles it be extended vnto death and also after death But we on the contrary must beleeue that he who hath begunne in vs a good worke will performe it vntill the day of the Lord Iesus 39 Which is in Christ That is Mat. 3.17 whereof Christ is the bonde For he is the beloued sonne of God in whom the father is well pleased Wherefore if we cleaue vnto God by him we may assure our selues of the immutable and vncessant loue of God towards vs. Finally here he speaketh more distinctly then he did of late placing the fountayne of loue in the father and affirming that it floweth from Christ vnto vs. CHAPTER 9. 1 I Say the trueth in Christ I lie not myne owne conscience bearing mee witnesse together with the holy spirite 2 That I haue great heauinesse and continuall sorrowe in my heart 3 I woulde wishe my selfe to bee accursed or abandoned from Christ for my brethren I say my kinsmen according to the fleshe 4 Who are the Israelites to whom perteyneth the adoption and glory and testamentes and the giuing of the law the seruice of God and the promises 5 Of whom are the fathers and of whome Christe is according to the flesh who is God ouer all blessed for euer Amen IN this Chapter hee beginneth to meete with those offences whiche myght turne away the heartes of men from Christ namely that the Iewes for whom hee was ordeyned by the couenaunt of the lawe did not onely refuse or contemne him but for the most part did abhorre him For hereupon one of these two were thought to follow eyther that the promises of God were not true or else that that Iesus whom Paul preached was not the anointed of the Lorde which was peculiarly promised to the Iewes Both which douts Paul doth notablie vnfoulde in that which followeth How be it he doth so handle this place that he doth bridle him selfe from all bitternes against the Iewes least he shold exasperate their minds yet he yeldeth not one hâ—ire breadth vnto them to the damage of the Gospel For hee so giueth to them their ornamentes that he derogateth nothing at all from Christ But hee passeth as it were so abruptly to make mention thereof that there appeareth no ioyning or hanging together of speech and yet hee so beginneth a newe matter as though hee had touched it before This he therefore doeth because hauing finished the treatise of doctrine when hee turneth his minde vnto the Iewes being astonied at their incredulitie as at a wonder hee bursteth foorth into a suddayne protestation no otherwise then if hee woulde intreate of a thinge handled before seeing there was none in whose minde this cogitation woulde not voluntarily arise if this be the doctrine of the lawe and the Prophetes howe commeth it then to passe that the Iewes do so stubbournely refuse it Adde that it was a thing euery where knowne whatsoeuer hitherto hee had saide of the lawe of Moses and the grace of Christ to haue been more detested of the Iewes then that by their consent the fayth of the Gentiles shoulde bee holpen Wherefore it was needefull this offence shoulde be taken out of the way least it shoulde hinder the course of the Gospell 1 I speake the trueth in Christ Because this opinion was presumed amongest the most part that Paule was as it were a sworne enemie of his nation so that he was greatly suspected also of those were of the housholde of fayth as though he taught a falling away from Moses before hee beginne to dispute of the purposed matter he vseth a preface to prepare the mindes of the readers vnto him where hee cleareth himselfe of that false suspition of euill will towardes the Iewes And because the thing was not vnworthie of an othe and hee also sawe his affirmation woulde scarsly be beleeued agaynst the alreadie conceiued preiudice he testifieth by an othe that hee speaketh the truth By which example and such like as I admonished in the first chapter wee ought to learne what othes be lawfull Paul cleareth himself concerning the Iewes namely which cause that trueth to be belieued which is both profitable to bee knowen and also woulde not otherwise bee beleeued This particle in Christ is as muche as according to Christe Whereas hee addeth I lie not thereby hee signifieth that hee speaketh without deceipte or guile My conscience bearing mee witnesse By these woordes hee calleth his conscience before the iudgement of God because he bringeth in the spirite to beare witnesse of his meaning For to this purpose he hath interposed the name of spirite that he might the rather prooue howe hee being voyde and cleare of all corrupt emulation did handle the cause of Christ at the direction and moderation of the spirite of Christ Often tymes it commeth to passe that a man being blinded with the affection of fleshe although he deceiue not yet wittingly and willingly hee doth obscure the light of the truth And this is properly to sweare by the name of God What it is to sweare by the name of God to call him for witnesse to the confirmation of doubtfull matters and also to binde our selues to his iudgement if we lie 2 That I haue great heauinesse It is not without great cunning that he hath so broken off his speech not as yet shewing whereof he spake For it was not yet tyme to expresse plainly the perdition of the people of the Iewes Adde also that hereby hee insinuateth greater vehemencie of sorrow because vnperfect speeches for the most part doe greatly set foorth the affections But straightwayes hee will declare the cause of his sorrowe when hee hath more fully testified his sinceritie Furthermore that the destruction of the Iewes which he knewe to come to
our selues in sin and to be so far past shame of sinne that wee defende vnrighteousnes against the iustice of God is the top of all mischiefe those thinges they knewe displeased GOD and by iust iudgement were condemned of him For this is the head of all mischief when as the sinner is so past all shame that hee both flattereth his owne sinnes neither will hee haue it disliked in him and also by his consent and cockering doth nourish them in others So is desperate wickednesse described in the Scripture they glory in it when they haue done euill Item shee hath spreade her feete abroade and gloried in her wickednesse Pro. 2.14 Ezech. 16.25 For hee whiche is yet ashamed is curable But when through the custome of sinning suche impudencie is contracted that vices please and are counted in steede of vertues there is no hope of amendemente And therefore I expoude it thus for that I see the Apostle in this place goeth aboute to reproue some thinge was more grieuous and abhominable theÌ„ the committing of the vices Ier. 11.15 What that shoulde bee I knowe not vnlesse wee referre it to that summe of wickednesse when miserable men hauing cast off the shame of sinne take vpon them to defende their vnrighteousnsse against the iustice of God CHAP. 2. 1 THerefore thou art inexcusable O man whosoeuer thou arte that iudgest for in that thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same thinges 2 But wee know that the iudgement of GOD is according to truethe againste them whiche committe suche thinges THis reprehension concerneth hypocrites who whiles they bleare the eyes of men with the shewes of externall holinesse thinke themselues also to be safe before God Hypocrites if they can satisfie the eyes of men they thinke all is wel as though they had sufficiently discharged all their duetie towardes him Paule therefore after hee hadde shewed the grosser faultes leaste hee shoulde leaue any for iust before God inuadeth this kinde of Saints which could not bee comprehended in the first Catalogue Nowe the conueiance is plainer and easier then that any ought to maruaile whence the Apostle gathereth this reason Hee therefore maketh them inexcuseable because they themselues knew the iudgement of God yet neuerthelesse transgressed the lawe as though hee shoulde say albeit thou dost not consent to the vices of others yea doest seeme purposely to bee an enemie and reuenger of vices yet because if thou doest truely examine thy selfe thou art not free from them thou canst not pretende any defence For in that thou iudgest another Besides the notable resemblance or mutuall respect of the Greeke woordes Crinein cai catacrinein The exaggeration which hee vseth against them is to bee noted For the phrase or manner of speeche auaileth as much as if hee shoulde say thou art twise damnable They are twice damnable that are giltie of the same faults they reproue in others who art giltie of the same vices which thou reprouest and accusest in others For it is a knowen sentence that they whiche aske an account of another of his life doe denounce the lawe of vprightnesse continencie and all other vertues to themselues neither are they worthie of any forgiuenesse if they commit the same which they tooke vppon them to correct in another For thou iudging doest euen the same So it is worde for worde which you may turne thus For thou that iudgest another doest the same thinges Moreouer the meaning is notwithstanding thou iudgest them yet thou doest them And hee saieth they did them because they were not of a right minde seeing sinne properly is of the minde therefore in this they condemne themselues because whiles they reprooue a theefe or adulterer or an euill speaker they pronounce not iudgement against the persons but againste the vices whiche sticke euen in their owne bones 2 Wee knowe that the iudgemente of God c. The purpose of Paul is to shake hypocrites out of their flatterings least they shoulde thinke they had gotten some great thing Hypocrites shal not be tryed by their owne iudgement if either they were praised of the woorlde or els were cleare in their owne sight because there abideth for them a farre other iudgement in heauen Furthermore because hee accuseth theÌ„ of internall impuritie whiche in as muche as it is hidden from the eyes of men and cannot bee reproued nor conuicted by humane testimonies hee prouoketh them to the iudgement of God to whome the darkenesse it selfe is not secrete and with the sense whereof sinners ill they â—uill they must needes be touched Finally the truth of this iudgement consisteth in two thinges firste The truth of god iudgemeÌ„ts consisteth in two things that without respecte of persons hee will punishe sinne in what man soeuer hee findeth it Secondly that hee standeth not vppon the outwarde appearaunce neither careth he for the worke it selfe vnlesse it proceede from a true and sincere minde Whereuppon it followeth that the visarde of counterfeit holinesse letteth not but by his iudgement hee may take vengeance euen vppon the secrete wickednesse And it is an Hebrewe phrase for veritie is oftentimes as muche with the Hebrewes as the inwarde integritie of the hearte and so it is opposed not onely againste grosse liuing but also againste the externall shewe of good workes For then at the laste are hypocrites roused when it is saide That GOD shall not onely take iudgement vppon their counterfeit righteousnesse but also vppon their secrete affections 3 And thinkest thou O thou man that iudgest theÌ„ which doe suche thinges and doest the same that thou shalt escape the iudgement of God 4 Or despisest thou the riches of his bountifulnesse and patience and long sufferaunce not knowing that the bountifulnesse of GOD leadeth thee vnto repentaunce 5 But thou after thy hardnesse and hearte that cannot repente heapest vnto thy selfe wrath against the day of wrath and of the declaration of the iust iudgemente of God 6 Who will rewarde euerye man according to his workes 7 To them whiche by continuance in well doing seeke glorie and honour and immortalitie eternall life 8 But vnto them whiche are contentious and disobey the trueth and obey vnrighteousnesse indignation and wrath 9 Tribulation and anguishe vppon the soule of euerye man that doeth euill of the Iewe first and also of the Grecian 10 But to euery man that doeth good glorie and honour and peace to the Iewe first and also to the Grecian 3 And thinkest thou O thou man c. Because the Rhetoritians doe charge that a man shoulde not descende vnto more vehement reprehension before the cryme bee manifestly prooued Paule may bee thought of some foolishely to ryse vp against them here who as yet not hauing fully accomplished that accusation whiche hee intended is carried so fiercely agaynst them But the matter is otherwise For by sufficient proofe they were conuicted to bee guiltie of sinne seeing hee accused them not
separated from the goates and 〈◊〉 â—ll the corne bee purged from the tares 6 Who shal giue to euery man c. Because he hath to doe with blynd saints who thinke the wickednes of the heart to be well couered so that it be spread ouer with certayne I know not what shewes of vayne workes he setteth downe true righteousnesse of woorkes which shall haue place before God least they shoulde thinke it were sufficient to please him if they brought words trifles only or leaues God in coÌ„demning the reprobate payeth them that they haue deserued Moreouer there is no such difficultie in this sentence as commonly there is thought to be For if God by iust reuengement shall punishe the wickednesse of the reprobate he shall recompence them that they haue deserued Agayne because he sanctifieth them whom in time to come he purposeth to glorifie in them also he will crowne good workes but not according to merite Good woorkes crowned but not according to merite For merite is not proued by the reward For that cannot be prooued by this sentence which sentence although it shew what rewarde good workes shall haue yet notwithstanding it sheweth not what they merite are woorth or deserue nor yet what rewarde is due vnto them It is a foolishe sequele to prooue merite by the rewarde 7 To them truely whiche according to perseueraunce worde for word it is patience by whiche worde there is somewhat more expressed For perseuerance is when one constantly abydeth in well doyng without wearinesse pacience also is required in the Sayntes whereby although they are oppressed with diuers tentations yet they faynt not SataÌ„ interrupteth the course of godlinesse For Sathan suffereth them not with free passage to come vnto the Lorde but laboureth by innumerable offences to hynder them and turne them out of the right way And whereas hee sayeth that the faithfull by persisting in good woorkes doe seeke glory and honour his meaning is not that they aspire any whither then vnto the Lorde or to seeke any thing aboue him or more excellent then he but they can not seeke him but also they must contende to come vnto the blessednesse of his kingdome The Lord giueth eternall life vnto them who by well doing meditate vppon immortalitie a description whereof is conteyned vnder the circumlocution of these woordes The meaning therefore is that the Lorde will giue vnto those eternall life who studying to doe good workes meditate vpon immortalitie 8 But to those are contentious The speech is somewhat confused First because the tenor forme or fashion of the talke is broken For the course of speeche required that the second part of comparison shoulde cleaue vnto the first after this sort the Lorde will giue eternall life to those which by perseuerance in good workes seeke glory honour and immortalitie but to the contentious and disobedient eternall death Then should bee added the illation or conclusion namely that there is prepared for those glory honour and incorruption but for these there is laide vppe wrath and affliction Secondly because these woordes indignation wrath tribulation and anguishe are applied vnto two diuers members In the scriptures we must seeke for spirituall wisedome and not for eloqueÌ„ce yet this troubleth not the sense of the speache which ought to suffise vs in the writinges of the Apostles For out of others wee must seeke for eloquence heere is spirituall wisedome to be sought for vnder a base and simple stile of wordes Contention heere is put for rebellion and stiffeneckednesse because Paul hath to doe with hypocrites who through grosse and rechlesse cockering make a mockerie of God Vnder the name of trueth is simply vnderstoode the rule of Gods will which is the onely lanterne of trueth For this is a common thing to al the wicked that they had rather subiect theÌ„ selues in seruice to iniquitie then take vpon theÌ„ the yoke of God And what obedieÌ„ce so euer they pretende yet they cease not stubburnely to murmure and striue against the woorde of God For as they which are openly wicked Betweene the seruice of God and sinne there is no meane so that if we serue not God then do we serue sinne scoffe at this trueth so the hypocrites doubt not to oppose their counterfeite seruinges and worshippinges against it Moreouer the Apostle heereby putteth in minde that such stubburne people doe serue iniquitie For there is no meane whereby they shoulde not presently fall into the seruitude of sinne who will not be ruled by the lawe of the Lorde And this also is a iust rewarde of franticke licenciousnesse that they are made the bondslaues of sinne who thought it much to obey God Indignation and wrath The property of the wordes hath caused mee to turne it thus For Thumos with the Grecians signifieth that which Cicero teacheth Excandescentiam to note with the latines â—usc 4. namely a sudden inflammation of wrath In the others I followe Erasmus And note that of the foure which are reconed the two latter are as it were effectes of the former For they which perceiue or feele God to bee against them and angrie with them forthwith are confounded Neuerthelesse when hee might briefly in two woordes haue shewed as well the blessednesse of the godly as the destruction of the reprobate he amplyfieth them both in many woordes To the ende hee might better and more effectually mooue men with the feare of Gods wrath and stirre vp the desire of obtayning grace by Christ For we neuer feare the iudgement of God sufficiently vnlesse it bee by a liuely description as it were set before our eyes Neyther do wee seriously burne with the desire of the life to come except wee be stirred vp by manie prouokements 9 To the Iewe first I doubt not but he simplie opposeth the Gentile to the Iewe. For whom he nowe calleth Grecians straight wayes hee calleth the same Gentiles And the Iewes are first in the action of this cause for that they specially had the promises and threatnings of the lawe as if hee shoulde say this is the vniuersall lawe of Gods iudgement which shall begin at the Iewes and comprehend the whole worlde 11 For there is no respect of persons with God 12 Whosoeuer haue sinned without lawe shall also perishe without lawe and who so haue sinned in the lawe shall be iudged by the lawe 13 For not the hearers of the lawe are righteous before God but the doers of the lawe shal be iustified 11 For there is no respect of persons Hitherto hee hath drawen all men generally giltie vnto iudgement nowe he beginneth here to reproue the Iewes by themselues and the Gentiles by themselues And withall he teacheth that that diuersitie or difference which separateth the one from the other letteth not but both of them without difference may bee subiect to eternall death The Gentiles pretended excuse by ignoraunce the Iewes gloried in the title of the Lawe from the Gentiles hee
is a speciall Maxime of Christian Phylosophie The later is taken out of the Psalmes where Dauid confesseth Psal 116.11 there neyther commeth anye certainetye from manne neyther is there anye in him This place is notable and conteyneth verye necessarye consolation for suche is the peruersitie of menne in refusing or contemning the worde of GOD that the certainty thereof shoulde often come into questiō except it came to our remembrance that the trueth of God dependeth not vppon mans veritye But howe agreeth this with that was sayde immediatelye before namelye that the faith of men whiche may receyue the promise Obiection is required that the promise of GOD might bee effectuall For fayth is contrarye vnto lyinge It seemeth to bee an harde question yet it is easily resolued to witte that the Lorde by the lyes of men whiche otherwise are hynderaunces vnto his trueth will yet fynde vnto him selfe a waye where there is no waye that hee may ouercome Answeare by correcting in his elect that incredulitie is graffed in our nature and by subiecting into his obedience suche as doe seeme to bee vnruly Finally nowe the disputation is of the corruption of nature and nor of the grace of God which is the remedy of the said corruption That thou mightest be iustified The meaning is it is so farre off that the truth of God should be destroyed by our lie and vnfaithfulnesse Psal 51. ◠that thereby it is made more apparant and manifest As Dauid testifieth saying that therefore because hee was a sinner God was alwaye a iust and righteous iudge what soeuer he decreed against him and that he shoulde ouercome all the reproches of the wicked which would murmure against his righteousnesse By sayings are meant iudgementes By the sayinges of God Dauid vnderstandeth iudgementes which he bringeth foorth against vs. For whereas they commonly expound it of the promises that is too muche wrested Therefore this particle that is not only finall neither noteth a consequence farre fetched but is of as much value as an illation Inferring or bringing in to this sence I haue sinned against thee therefore thou maist by right punish me And that Paul hath alleadged the place of Dauid in his proper and naturall sence the obiection added a little after doth proue how shall the righteousnesse of God abyde perfect if our iniquity sette it foorth For in vayne as I haue partly shewed a little before and out of season should Paule stay the readers vpon this doubt except Dauid did vnderstand that God by his wonderfull prouidence doeth get prayse vnto his righteousnesse Though the iniquities of men by their owne nature serue to the dishonour of God subuersion of his truth Yet by his wonderfull prouidence he getteth vnto himselfe glorie thence and therby establisheth his trueth euen out of the iniquities of men The second member after the Hebrew is thus and thou in iudging pure which speech importeth nothing else then that God is woorthy of prayse in all his iudgements howsoeuer the wicked exclayme and odiously goe about by their complayninges to ouerwhelme his glory But Paule followed the Greeke translation which serued better for the present purpose For we know the Apostles in recyting the wordes of the Scripture to be more franke free or bold because they counted it sufficient if they applyed them vnto the matter Wherefore they stoode not so muche vppon the wordes Vnto the presente place therefore this shal be the application if all the sinnes of mortall men must serue to the setting forth of the glorie of the Lord he is specially glorified by his truth it followeth that the vanitie of men serueth rather to the establishing then subuerting of his truth And albeit this worde Crinesthai may bee taken as well actiuely as passiuely yet I doubt not but the Grecians haue translated it passiuelye besides the meaning of the Prophet 5 Now if our vnrighteousnesse commend the righteousnesse of God what shall wee say is God vnrighteous whiche addeth wrath I speake as a man 6 Let it not bee so For nowe shall GOD iudge the worlde 7 For if the veritie of God hath more aboūded through my lye vnto his glory why am I yet condemned as a sinner 8 And not rather as wee are blamed and as some affirme that wee say let vs doe euill that good may come whose damnation is iust 5 Now if our vnrighteousnesse Although this is a digression from the principall cause yet was it necessarie the Apostle shoulde adde it This obiection is answered in the latter end of the 6. verie least hee shoulde seeme to haue giuen vnto the wicked that occasion of speaking euill which he knew to be voluntarilye sought for of them For seeing they were readie to take euery occasion that might make to the diffamation of the Gospell they had in the testimonie of Dauid whiche they might catche to the framing of their false detraction If God seeke nothing els at the handes of men then to be glorified of them Wherefore doth hee punishe them when they offend seeing by their offence they glorifie him Vndoubtedly hee is angrie without cause if hee take occasion at that to bee angry whereby hee is glorified Neither is it to bee doubted but this surmised accusation was vulgare and very common Paule speaketh not here his owne persuasion but taketh on him the person of the wicked as shall straightwayes bee saide againe Therefore Paule might not passe it ouer obscurely And least any shoulde thinke hee speaketh heere according to the perswasion or censure of his owne minde he◠first sheweth howe he taketh on him the person of the wicked And withal hee nippeth or sharply reproueth mans reason whose propertie he noteth to bee alwayes to chat and prate against the wisedome of God For he saith not I speake as the wicked but I speake as a man And it is certainely so seeing all the mysteries of God are strange or absurde vnto the fleshe it is so bolde that it doubteth not to rise vp against thē and which of them it cannot conceiue those it wantonly pursueth Whereby wee are admonished if we will become capable of the misteries of God first of all we must labour that our owne sense or sensuall iudgement beeing laide aparte wee may yeelde and giue our selues wholy ouer into the obedience of the worde This woorde wrath which is vsed for iudgement here hath respect vnto the punishment as if he had saide is god vnrighteous in punishing iniquities which set forth his righteousnesse 6 Let it not bee so In staunching this blasphemie hee aunswereth not directly vnto the obiection But firste beginneth at the abhorring thereof least Christian religion shoulde seeme to bring so great absurdities with it And that is some what more then if hee had simply refuted it For hee giueth to vnderstande thereby that this wicked saying is worthie to be abhorred and not to bee hearde Straightwayes hee addeth but as they
no lawe is there is no transgression 14 For if they whiche are of the lawe By an argument taken from that is impossible or absurde hee proueth that that grace which Abraham obteined of God was not promised vnto him in regarde of the Legall part or in respect of workes for if this condition had beene interposed that God woulde vouchsafe to adopt those onely whiche deserue it or which keepe the lawe no man shoulde haue durst to beleeue that it apperteineth vnto him For what man findeth suche perfection in himselfe that hee dare resolue himselfe the inheritaunce is due vnto him by righteousnesse of the lawe Then were faith made voide because an impossible condition doeth not onely holde the mindes of men in suspence and maketh them doubtfull but also doth smite them with feare and trembling So the effect of the promises shoulde vanishe away because they profite nothing except they be receiued by faith If our aduersaries had eares to hearken to this one reason If saluation were grounded vpon the keeping of the law then neither should mens consciences bee at peace neither the promise haue effect then shoulde the controuersie betweene them and vs easely come to an ende The Apostle taketh it for a thing out of all question that the promises of God can not be effectuall except we receiue them with sure affiaunce of minde And what should come to passe if the saluation of man were grounded vpon the keeping of the lawe the consciences shoulde haue no certaynetie but beeing vexed with a perpetuall vnquietnesse at length shal fall to desperation The promise also whose performance dependeth vppon an impossible thing shoulde vanishe away without fruite Let them goe now whiche teache the wretched people to saue themselues by works seeing Paule doth plainly pronounce that the promise is made of none effect if it depend vpon workes But that is very necessary to be knowen faith is made voyde if it stand vpon workes For therby we both learne what faith is and what kynde of righteousnesse that righteousnesse of workes ought to be whereunto men may boldly trust The Apostle teacheth that faith doth perishe vnlesse the soule rest securely in the goodnesse of God faith then is not either a naked knowledge of God or of his truth What faith is neither a simple perswasion that God is that his worde is trueth it selfe but a sure knowledge of the mercie of God conceiued by the Gospell which sure knowledge bringeth the peace and rest of conscience towardes God The summe therefore is that if saluation rested in the obseruation of the law the mynde of man coulde haue no certainty thereof yea what promises soeuer were offered vs of God they should be voyde and of none effect So miserable wretched are we if we be turned ouer vnto workes whiles the cause and certainty of saluation is to be sought for 15 For the law c. This is a confirmation of the former sentence taken from the contrary effect of the lawe For seeing the law begetteth nothing but vengeance it cannot bring grace To those were good and perfect it would shew the way of righteousnesse The law by reason of our corruption begetteth nothing but vengeance but in as much as it commaundeth those are sinfull corrupt what they ought to doe and ministreth not strength to performe the same it proueth them guilty before the iudgement seate of God For such is the corruption of our nature that the more we are taught what is iust and right the more plainely is our iniquity discouered Wrath for iudgement and chiefly our disobedience and so the greater iudgement of God is procured By wrath vnderstand the iudgement of God in whiche significatiō it is often vsed They whiche vnderstande it that the wrath of the sinner is inflamed by the lawe because he hateth and curseth the Lawgiuer whom he seeth to be aduersant to his lustes They say that wittily but yet vnfitly in respect of the present place For that Paule woulde not any thing els but shewe howe nothing except condemnation commeth vnto vs all by the lawe both the common vse of the woorde and also the reason which hee addeth straightwayes doth declare Where there is no lawe The second proofe wherby he confirmeth that whiche hee said For otherwise it would haue beene obscure how the wrath of God should be kindled against vs by the lawe vnlesse the reason were more apparant And that is because we hauing tasted the knowlege of the iustice of God by the lawe The more knowledge men haue the more heinous is their transgression offende so much the more greeuously against God as there remaineth lesse excuse vnto vs. For they are worthie to susteine more greeuous punishment whiche despise the knowen will of God then they sinne of ignoraunce The Apostle speaketh not of the simple transgression of righteousnesse from the which no man is exempted but hee calleth that transgression when a mans minde beyng taught what doth please or displease God doth wittingly and willingly burst the boundes prescribed vnto him by the worde of God And that I may speake in a worde transgression heere doeth not signifie a simple offence but a purposed stubbornes in violating iustice I take this particle ou aduerbially to wit for where Others turn it whereof as though it were a pronowne relatiue but the first reading agreeth best whiche is also most receiued Whether reading soeuer you followe the same sense abydeth namely that hee who is not instructed by the written Law if hee offende is not guiltie of so greate transgression as hee who stubbornely infringeth and breaketh the Lawe of God 16 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede not to that onely whiche is of the Lawe but also to that whiche is of the faith of Abraham who is the father of vs all as it is written 17 I haue made thee a father of many nations euen before God Whome hee beleeued Gee 17. 4. who quickeneth the dead and calleth those thinges which bee not as though they were 16 Therefore it is of faith This is the windyng vppe of the argument so that you may gather the whole into this summe If the inheritance of saluation come vnto vs by workes then shall the faith thereof fall the promise of it shall be of none effect but both these must be sure Therfore it commeth vnto vs by faith that the firmenesse thereof beeing founded vpon the only goodnesse of God it might haue a sure effect See howe the Apostle esteeming faith by firme True faith excludeth wauering doubting and stable certaintie doth counct doubting and wauering for incredulitie whereby both faith is abolished and the promise abrogated And yet this is that doubting which the Schoole men terme Moral coniecture and if it please God they put it in steed of faith That it might come by grace Here first
Abraham The thinges are aboute vs are all aduersaunte to the promises of God Hee promiseth immortalitie and we are clothed with mortality and corruption He pronounceth that he accounteth vs for iust wee are couered with sinnes Hee testifieth that he is mercifull and beneuolent to vs his externall iudgementes threaten his wrath What shall we doe then With closed eyes we must passe ouer our selues and all that is ours that nothing hinder or let vs wherefore we shoulde not beleeue that God is true But he was strong This is opposed agaynst that sentence went before where it was sayd he was not weake in faith as if he shoulde haue saide through constancie and firmenesse of faith hee ouercame incredulity For none shall goe a Conquerour out of this field but he which shall borrow weapons and strength out of the word of God Wheras he addeth No greater honour to God then to subscribe his truth that he gaue glory to God therin we are to note there cā no greater honour be giuē vnto God thē whiles by faith wee subscribe his truth as agayne there is no greater contumely can be done against him then whiles the grace he offereth is refused or authoritie is taken from his worde Wherfore this is the chiefest poynt of his worship obediently to imbrace his promises true religion beginneth at faith 21 He which had promised was also able to performe Because all men acknowledge the power of God Paule seemeth to say no excellent thing of the faith of Abraham but experience teacheth there is nothinge more rare or difficulte then to giue the honour which is due to the power of God For there is no lette or hinderaunce so small or light whereby fleshe and blood imagineth not that the hand of GOD may be driuen from his worke Here vppon it commeth that in the least temptations whatsoeuer the promises of GOD slide from vs. Out of controuersie no man denyeth GOD can doe all yet as sone as any thinge is obiected which maye hinder the course of Gods promises wee throwe downe the power of God from his state Wherefore to the end it mighte obteine his righte and honoure amongst vs when we happen vpon some comparison we must needes determine thus that the power of God is no lesse sufficent to ouercome all impedimentes or hindrances then the shine of the Sunne is of force to disperse the cloudes We are wont to excuse that wee derogate nothinge from the power of God as often as we doubte of his promises namely By comparison is meant the appliyng or letting of the power of God against all his impediments because this imagination to wit that God hath promised more in his worde then hee is able to performe which were open peruersitie blasphemie against god is not the cause of doubting but that same defect which we feele in our selues But we doe not sufficiently aduaunce the power of God vnlesse we thinke the same to be greater then our weakenesse Faith therefore ought not to consider our owne imbecilitie miserie and defect but wholy to intend vpon the only power of God For if righteousnes should depend vpon our worthinsse it woulde neuer scale vnto the consideration of the power of God And this is the examination of incredulitie of the which he spake lately when wee measure the power of the Lorde by our own foote Neither doth faith so imagine God to bee able to doe whatsoeuer he will that in the mean while it leaueth him sitting idlely but rather doth place his power in continuall action And specially it applieth the same power vnto the effect of his woorde that the hande of God might be alwayes readie to execute whatsoeuer hee hath vttered by his mouth I maruaile why the relatiue masculine did please Erasmus for although the sense be not thereby altered yet had I rather come neere vnto the Greeke wordes of Paule I knowe the verbe is passiue but the asperitie was to bee mollified by a little digression 22 Therefore was it imputed Heere nowe appeareth more cleerely why and howe faithe broughte righteousnesse to Abraham namely because hee leaning to the worde of God did not refuse the promised grace And this relation betweene faith and the worde is diligently to bee reteined Faith bringeth vs no more thē it hath receiued from the worde and committed to memorie For faith can bring vs no more then hee hath receiued from the worde Wherefore hee is not straightwayes righteous who being indued with a generall and confused knowledge graunteth God is true except hee rest in the promise of grace 23 Nowe it was not written for him onely that it was imputed to him for righteousnesse 24 But also for vs to whom it shall be imputed for righteousnesse which beleeue in him that raised vp Iesus our Lord from the dead 25 Who was deliuered to death for our sinnes and is risen againe for our iustification 23 Nowe it was not written Because a proofe taken from an example as wee haue admonished aboue is not alway firme least that shoulde come into question Paule affirmeth plainely that in the person of Abraham was shewed an example of that common righteousnesse which indifferently apperteineth vnto all In this place we are admonished of making our profite of examples in the scriptures The Heathen haue truely called an historie the mistres of life but as it commeth from them no man can safely profite in it the scripture only doeth by right challenge that preheminence For first it prescribeth generall rules whereunto we may bring euery historie for tryall that it may serue to our profite Secondly it clearely discerneth what deedes are to be followed and what are to be eschewed And as for doctrine wherein it is chiefly conuersant it hath that peculier to it selfe as namely it sheweth the prouidence of the Lord his iustice and goodnesse towards his and his iudgementes towards the reprobate That therefore which is said of Abraham Paule denieth it to haue been written for his cause onely For it is not a thing which perteineth to the speciall calling of some one and certaine person but the maner of obteining righteousnesse is described which is one and perpetuall amongest all and this description is made in him that is the father of all the faithful vpon whom the eyes of all ought to intende Wherefore if we will handle the sacred histories purely and godly How wee ought to be occupied in the scripture wee muste remember they are so to bee handeled that we may reape thence the fruite of sounde doctrine And partly they instruct vs to frame our liues partly to confirme our faith partly to stirre vp the feare of the Lord. For the framing of our liues the imitatiō of holy fathers shall helpe if wee learne of them sobrietie chastitie loue patience modestie contempt of the worlde and other vertues For the confirmation of our faith the helpe of God maketh which was alway present to them his
power to raigne in vs for the vertue of sanctification ought to haue the superioritie ouer it that our life might testifie we are indeed the members of Christ Of late I admonished that this worde bodie is not to be taken for the flesh skinne and bones By body is meant the whole corrupted masse of man but if I may say so for the whole masse of man And that may be gathered more certainly out of this present place because another member which hee will adde straight wayes concerning the partes of the bodie is also extended vnto the soule And so Paule meaneth euen grosely the earthly man For the corruption of our nature causeth that we shew forth nothing worthy of our originall So God also whiles he complaineth that man is become fleshe or carnall as the bruite beastes leaueth nothing vnto him but that is earthly Gen. 6.3 Hereunto apperteineth that saying of Christ That which is borne of flesh is flesh Ioh. 3.6 For if any obiect that there is another consideration of the soule the aunsweare is at hande namely as wee are nowe degenerate our soules are so fastened to the earth and so addicted to our bodies that they are fallen from their dignitye or excellencie Furthermore the nature of man is called corporall because he being depriued of celestiall grace is onely a certayne deceiueable shadow or image And adde that this bodie is called mortall of Paule by contempt that he might teache howe the whole nature of man inclineth vnto death and destruction Nowe verily he calleth sinne that firste corruption abyding in our soules which draweth vs to sinne whence properly all euill deedes and abhominations flowe Betweene that and vs he putteth concupiscences in the middest that that might be in steed of a king concupiscences as statutes and commaundements 13 Giue not your members When sinne hath once gotten the dominion in our soule all our members are straight wayes giuen ouer into his obsequie or obedience Wherefore he describeth here the kingdome of sinne by the sequeles that hee might declare the better what we must doe if we will shake off his yoke And he borroweth his similitude from warfare whiles he calleth our members weapons like as if he saide as a souldier hath alwayes weapons in a readinesse to vse them as often as he shal be commaunded by his captaine and neuer vseth them but at his appointment so Christians ought to esteeme all their members to be weapons of the spirituall warfare We are the souldiers of Christ ought to haue nothing to doe with the campes of sinne If therefore they abuse any member of theirs vnto wickednesse they are woorthy to be blamed But by the othe of warfare they haue bound themselues to God and Christ by which othe they are tyed They ought therefore to haue nothing to doe with the campes of sinne They may see here by what right they can pretend the name of Christian whose whole members beeing as it were the brothell houses of Sathan are ready to commit all filthinesse On the contrarie nowe he biddeth vs giue our selues wholly to God namely that we restrayning our minde and heart from all wandering whereunto the lustes of the fleshe drawe vs might intende vppon the will of God onelie might be ready to receiue his commaundementes and prepared to obey his precepts that our members also might be destinated and consecrated to his pleasure that al the powers of our soule and body might fauour nothing but his glorie And the reason is added because it is not in vayne that the former life being done away the Lord hath created vs to a new after which actions deeds ought to follow 14 For sinne shal not haue dominion ouer you For you are not vnder the law but vnder grace 15 What then Shal we sinne because we are not vnder the law but vnder grace God forbid 16 Know ye not that to whom ye haue giuen your selues seruauntes to obey his seruantes yee are whom yee doe obey whether it be of sinne vnto death or of obedience vnto righteousnesse 17 But thankes be to God that yee were the seruantes of sinne but ye haue obeyed from the heart the type of doctrine whereinto ye haue beene brought 18 And being freed from sinne ye are made the seruants of righteousnesse 14 For sinne shall not haue dominion It is not necessary to abide long in reciting and refuting those expositions which haue none or but litle shew of truth There is one which may more probably be suffered then the rest namely whiche taketh this worde vnder the lawe For to be subiect vnto the letter of the lawe which doth not renewe the mynde as againe to be vnder grace is as much as by the spirite of grace to bee freed frō euill concupiscēces But that exposition is not simply allowed of mee For if we take that sence whereunto shall that interogation tende which followeth straight wayes Shall wee sinne because wee are not vnder the lawe The Apostle woulde neuer haue subiected suche a question excepte bee had meant that we are freed from the rigour of the lawe that God might no more deale with vs according to extreeme iustice wherefore there is no doubt but his meaning is to shewe heere some deliueraunce from the bondage of the lawe of the Lorde But all contention layde aparte I will briefly declare what I thinke And first heere seemeth vnto mee to bee a consolation wherewith the faithfull are confirmed that they faynte not in the studie of holines through the feeling of their weakenesse Hee did exhort them that they shoulde apply all their powers vnto the obedience of righteousnesse But so long as they carrie about the relikes of the flesh they muste needes halte somewhat Therefore least they being ouercome with the knowledge of their infirmitie shoulde dispayre he preuenteth this in time comforting them in this that their workes are not to be examined according to the seuere rule of the law but their impuritie being remitted God doth fauourably mercifully accept of them The yoke of the law cannot be borne but it breaketh or crusheth those that beare it it remayneth therefore that the faithful flee vnto Christ and desire him to be their deliuerer And so he offereth himself For to this end tooke he vpon him the seruitude of the law wherunto otherwise he was not a debter that he might deliuer those were vnder the lawe as the Apostle saith vnto the Galathians Gal. 4.5 What is the meaning when it is said we are not vnder the law Therfore not to be vnder the law signifieth not only that by the dead letter is prescribed vnto vs that which maketh vs guilty because we are vnable to performe it but also that we are not subiect vnto the lawe as it requireth perfect righteousnes pronouncing death against all those transgresse it in anie part Vnder the name of grace we vnderstand likewise both partes of redemption that is the remission of
floorish in our heartes that it might alway shine in the mist of afflictions For as the cloudes although they darken the cleare sight of the sonne yet doe not altogether depriue vs of his shine euen so God in aduersities sendeth through cloudes the beames of his grace least anie tentation should ouerwhelme vs with dispaire yea our faith being supported by the promises of God as by winges ought through all impedimentes which are in the way to pearce vp into the heauens Indeede it is true that aduersities are tokens of Gods wrath if they be esteemed by themselues but when pardon and reconciliation is gone before we are to be resolued that although God doeth chasten yet he wil neuer forget his mercy Verily he admonisheth what wee haue deserued but withall he testifieth that he hath a care of our saluation whiles he prouoketh vs vnto repentaunce And he calleth it the loue of Christ Because the father in a manner doeth open his bowelles vnto vs in him Seeing then the loue of God is not to bee sought for out of Christ woorthily doeth Paule call vs hither that in the beames of the grace of Christ our faith might beholde the cleere countenaunce of the Father The summe is that this faith ought not to bee shaken with anie aduersitie for God beeing gracious vnto vs nothing is against vs. Whereas some take the loue of Christ passiuely for that loue wherewith hee is loued of vs as though Paule armed vs vnto inuincible fortitude this imagination is easily refuted by the whole course of Paules speeche and straight way also Paule will remooue all doubt heerein by defining this loue more clearely Tribulation or anguishe or persecution The Pronowne masculine which he put downe of late conteineth a secrete Emphasis or force For when hee might haue saide in the newter gender what shall separate vs hee chose rather to attribute the person vnto the dombe creatures that hee might commit into the fight with vs so many champions as there bee kinds of temptations which assault our fayth How tribulation anguish and persecution differ Furthermore these three differ amongest themselues thus that tribulation comprehendeth euery kinde of griefe and discommoditie but anguish is an inward passion namely whiles extremities driue vs vnto our wits ende Such was the angush of Abraham Lot whiles the one was constrained to offer his wife the other his daughters because they beeing hard bestead and wrapped in on euery side coulde not tell what to doe Persecution properly noteth tyrannicall violence whereby the sonnes of God are vnworthily vexed of the wicked And although Paul denieth the sonnes to be destressed or to bee brought into narrow straites yet hee is not contrary to himself 2. Cor. 4. ◠because he doth not simply make them free from paynefull care but he vnderstandeth they are deliuered as also the examples of Abraham and Lot declare 36 As it is written Psal 44 2◠This testimonie bringeth great weight vnto the cause For he insinuateth howe wee ought to bee so farre off from falling away through the feare of death that this is almost fatall to the seruauntes of God to haue death as it were alway present before their eyes It is probable or like that the miserable oppression of the people vnder the tyrannie of Antiochus is described in that Psalme because it is precisely expressed that they raged against the worshippers of God so cruelly for no other cause then for the hatred of true godlinesse There is also added a notable protestation that yet they fell not away from the couenaunt of God which thing I suppose was chiefly noted of Paule neither doth it let that the Saintes there complayne of calamitie which then pressed them otherwise then it was wont For seeing they first hauing testified their innocencie then shewe how they were oppressed with so many euils an argument is conueniently taken thence namely that it is no newe thing if the Lorde permit the godly without deserte to bee cruelly intreated of the wicked And it is out of question that the same commeth not to passe but for their profite seeing the scripture teacheth that it is farre from the righteousnes of God Gen. 18.23 to destroy the iust with the vniust but rather it is meete to requite affliction to those doe afflict and deliueraunce to those are afflicted 2. Thes 1.6 7 Secondly they affirme that they suffer for the Lorde and Christ denounceth them blessed that suffer for righteousnes sake Mat. 5.10 And whereas they say they die dayly thereby they signifie that death doth so hang ouer their heades that such a life differeth nothing in a maner from death 37 We ouercome by him That is Wee wrestle forth alway and escape I haue reteyned the word which Paul vseth superuincing thogh it be not so cōmon with the latins For sometimes it happeneth that the faythfull seeme to be ouercome and to lie forlorne the Lorde doth not onely so exercise them but also so humble them Yet this ishue is alway giuen that they obteyne the victorie Neuertheles to the ende they might consider whence this inuincible strength is he repeateth that agayne which he sayde before For he doth not onely teach that God because he loueth vs therefore putteth his hande vnder vs to stay vs but also he confirmeth that same sentence of the loue of Christ And this one woorde doeth sufficiently declare that the Apostle speaketh not of the feruencie of that loue wherewith wee loue God but of the fatherly loue of God and Christ towardes vs the perswasion wherof being throughly printed in our heartes it wil alway drawe vs from the gates of hell into the light of life will be of sufficient strength to support vs. 38 For I am perswaded that neyther death nor life nor angell nor principalitie nor powers nor thinges present nor things to come 39 Nor heigth nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus That he might the rather confirme vs in those things whiche are felt nowe hee bursteth also into hyperbolicall or excessiue speeches Whatsoeuer quoth hee is in life or death which may seeme to be able to seperate vs from God shall prevaile nothing Yea the Angels themselues if they go about to ouerthrowe this foundation shall not hurt vs. Neither doth it withstande that angels are ministring spirites Heb. 1.4 ordeyned for the health of the electe For Paul here reasoneth from that which is impossible as he doeth also to the Galathians Where in wee may obserue howe all thinges ought to be vile vnto vs Gal. 1.4 in respect of the glorie of God seeing it is lawfull for the maintenaunce of his trueth not to care yea euen for the angels By the names of principalities and powers angels are also signified being so called because they are the special instruments of Gods power Why angels are called principalities and
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
worth then that for their sakes the course of the Gospel shoulde bee hindered But righteousnesse and peace Hee hath by the way opposed these against meate and drinke not as though hee reckoned all those thinges whereon the kingdome of Christe consist The kingdom of Christ consisteth in spirituall thinges but that he might declare how it standeth vpon spirituall thinges Albeit to say the trueth he hath comprehended the summe in few wordes namely that wee beeing cleere in our selues might be at peace with the Lorde and possesse true ioye of conscience yea and that by the holie Ghoste dwelling in vs. Yet notwithstanding as I saide hee hath applied these fewe to the present argument for he that is made partaker of true righteousnesse hee inioyeth a most excellent and inestimable benefite namely the quiet ioy of conscience For hee who hath peace with God what canne hee desire more Whereas hee ioyneth peace with ioye hee seemeth vnto mee to expresse the manner of that spirituall ioye for howesoeuer the reprobate droupe or lifte vppe them selues yet the conscience is not otherwise pacified and quieted then whiles a manne feeleth that GOD is reconciled and mercifull to him neyther indeede is there any sounde or true ioye but whiche proceedeth from that peace And although it is necessarie when mention is made of so greate thinges to preache the spirite for the Authour of them yet in this place hee woulde secretely oppose the spirite agaynst externall thinges that wee might knowe howe without the vse of meates those thinges apperteyne vnto the kingdome of GOD maye abyde perfecte and sounde vnto vs. 19 For who so by these This reason is taken from the consequent for it cannot be when a man is accepted of God approoued of men but the kingdome of God shoulde liue floorishe in him Who so with a quiet and peaceable conscience serueth Christ in righteousnes approoueth himselfe as well before men as God Whersoeuer then is righteousnesse peace and spiritual ioy there is the perfect kingdome of God so then it standeth not vpon corporall thinges Furthermore he saith that that man is acceptable to God who obeyeth his will And testifieth that the same man is also approued of men because they cannot but giue testimonie to that vertue they see with their eyes Not that the wicked doe alway spare the sonnes of God yea rather when there is none occasion they poure out reproches against them with faigned calumniations slaunder them vnwoorthily finally by misconstruing their good deedes they turne them to reproche But Paule speaketh heere of sincere iudgement which is mixed with no morositie hatred nor superstition 19 Therefore let vs followe after such thinges as concerne peace and mutuall edification 20 Doe not destroy the woorke of God for meate All thinges indeede are pure but it is euil for him that eateth with offence 21 It is good not to eate flesh nor to drinke wine nor to doe any other thing wherby thy brother may fal or be offended or be made weake 19 Therefore let vs. He doth what he can to reuoke vs from the bare consideration of meates vnto those greater thinges which ought to haue the first place in all our actions and so to ouerrule them For we must eate to liue and liue to serue the Lorde And hee serueth the Lorde who through beneuolence and curtesie edifieth his neighbour For vnder these two namely concorde and edification almoste all the dueties of charitie are conteyned And least that shoulde bee little esteemed hee repeateth that sentence whiche hee had put downe namely that corruptible meate is a thing vnworthie for whose cause the building of the Lorde should bee destroyed For wheresoeuer there is but a sparkle of godlinesse there a man may see the work of God whiche they ouerthrow who through their importunitie trouble the conscience that is yet weake And it is to bee noted that edification is therefore ioyned vnto peace because sometime they doe too much cocker one another so that they hurt greatly by theyr obsequie Wherefore there is choyse to bee kept in the studie of obeying and profit is to bee considered that wee may willingly graunt vnto our brother whatsoeuer serueth to the furthering of his saluation As Paul admonisheth in another place all thinges are lawfull to me 1. Cor. 10.28 but all thinges are not expedient and straightwaies after hee addeth the reason because all thinges doe not edifie And it is not in vaine that he repeateth againe not for meate signifiyng that hee requireth not an abstinence wherein there might bee a hassarde or losse of Godlinesse as hee saide of late although wee doe not freely eate euerie meate but abstaine from the vse of certaine meates for our brethren sakes yet the kingdome of God abideth perfect 20 All thinges indeede are pure Where as he saith all thinges are pure that is by the way of concession or graunting and whereas hee addeth but it is euill to the man that eateth with offence That is by the way of exception as though he said in deede the meate is good but the offence is euill For meates are giuen vs that wee might eate them without the breach of charitie hee therefore defileth the vse of pure meate who in eating of it violateth charitie Therupon he inferreth that it is good to abstaine from all thinges which may turne to the offence of our brethren And he putteth downe three words in order to fall to be offended to be weakened To this sense Let no cause of falling be giuen to your brethren yea nor of offence nor of infirmitie For to be weakened is lesse then to stumble or be offended and to be offended is lesse then to fall Hee is saide to be weakened into whose conscience there is put some wauering or doubting to be offended What it is to be weakened to be offended and to fall whose conscience is shaken with some greater perturbation to fall who in a maner is alienated from the studie of religion 22 Thou hast faith haue it with thy selfe before God Hee is blessed who iudgeth not himselfe in that whiche hee examineth 23 Hee which iudgeth if hee eate is condemned because hee eateth not of faith For whatsoeuer is not of faith is sinne 22 Thou hast faith That hee might conclude hee sheweth wherein the commoditie of Christian libertie doth consist whereby appeareth that they doe falsly brag of libertie who can not gouerne themselues in the vse of it He saith therfore that the knowledge of libertie seeing it is of faith doth properly respect God so then he who is indued with such certaintie he must cōtent himselfe with the peace of conscience before God neither is it necessary to come into possession before men It followeth then that of set purpose it commeth to passe if we offend our brethren in eating flesh because no necessitie inforceth vs thereto Besides this it may easily appeare how wickedly this place is wrested of many who
gather from hence that it is not greatly materiall howe any doth behaue himselfe in obseruing foolish and superstitious ceremonies so that he keep a pure conscience before God For Paule would nothing lesse as the text it self doth testifie and ceremonies are ordeined to the worship of God and also they are part of our confession Finally they which pull faith from confession do take from the sunne his heate Howbeit Paule here hādeleth no such matter but onely disputeth of the free vse of meate and drinke Blessed is hee that iudgeth not himselfe Here first of all he teacheth how we may lawfully vse the giftes of God secondly how great an impediment ignorance is that we vrge not the vnskilfull aboue the measure of their infirmitie But he putteth downe a generall sentence which is extended vnto all actions Blessed quoth he is that man is not giltie of euill to himselfe if so be he do duly examine his deedes For it commeth to passe that many commit abhominable deedes without any scruple of conscience but that is because their eyes being shut they temerously put foorth themselues whither the blinde and furious intemperancie of the fleshe doth lead them For there is great difference betweene numnes or senslesnesse and iudgement hee then that maketh a choyse in thinges if after the thing bee well considered and weighed hee be not bitten with the testimonie of an euill conscience is happie For this peace only can make that our workes please God By this meanes that vaine excuse is taken away which many pretend by ignorance seeing their error is intangled with dulnesse and sluggishnes For if good intention as they call it were sufficient in vaine were that examination whereby the spirite of God heere esteemeth the deedes of men 23 Hee that iudgeth c. Very well he hath expressed in one word the affection of a wauering vncertaine minde what is necessary to be done For he that iudgeth wauereth hither and thither is holden in suspence betweene diuers deliberations not knowing whereunto to incline Seeing then the beginning of a good worke is the certaintie and as it were the pleasant securitie of a minde that is wel staied before God there is nothing more contrary to the approbation of our workes then wauering or doubting And would to God this sentence were well grafted in the mindes of men namely that nothing is to be taken in hand but that of the which the minde is fully resolued nothing must be done with a wauering minde that it is acceptable to God men would not keepe such a sturre in many parts of their life or wauer or thrust on themselues with a blinde force wheresoeuer their owne imagination carieth them For if our life be tyed vnto this modestie that one shoulde not touch a morsell of bread with a doubting conscience howe much greater circumspection ought to be had in the greatest things For whatsoeuer is not of faith The reason of this comdemnation namely that euery worke how excellent glorious so euer it be if yet it be not grounded vpon a right conscience is counted for sin For God regardeth not the outward shew but the inward obediēce of the hart Of that only dependeth the estimatiō of our works Furthermore what kind of obediēce is that if any take vpō him that of the whiche he is not persuaded it is approued of god where thē such doubting is hee is iustly condēned of preuarication because he doth against the testimonie of his conscience The worde faith is put heere for a constant perswasion of the minde Faith for a firm perswasion and firme as I may say certaintie and that not euery assurance but such as is gathered of the truth of God Therfore wauering and doubtfulnesse doe corrupt all our actions howe bewtifull soeuer otherwise they be Now seeing a godly minde can no where finde a sure stay but in the worde of God heere all fained worshippinges and whatsoeuer workes are deuiced by mans braine doe vanishe away For whiles that is condemned whatsoeuer is not of faith that is reiected whatsoeuer is not grounded and approued by the worde of God Although this also is not enough that that shoulde be approued by the worde of God which we do except the minde trusting to that perswasion doe cheerefully prepare it selfe vnto the worke Therefore this is the beginning of a right life to cleane vnto the woorde of God The beginning of a right life and goe wheresoeuer the same doth call vs least our minds shoulde wauer CHAP. 15. 1 VVE who are stronge ought to beare the infirmities of the weake and not to please our selues 2 For euerie one of vs ought to please his neighbour in that that is good to edifying 3 For Christe pleased not himselfe but as it is written the rebukes of those rebuked thee fell vpon me WE who are strong Least they who haue profited more thē others in the knowledge of God shoulde thinke it vnmeete that more burdē should be laid vpon them hee sheweth how that strength ought to bee bestowed wherein they excel others namely to support the weake that they fal not For as God appointeth those for the instructynge of the ruder sort to whom hee hath giuen greater measure of knowledge so looke whom hee hath strengthened to those hee hath commended the weake that they might be supported by their strength for so ought all gifts be communicated amongst the members of Christe The stronger therfore any is in Christ the more hee is bound to support the weake Where as he saith a christian man ought not to please himselfe he signifieth that he ought not to direct his studie to satisfie himself as they are wont to doe who being content with their own iugdement do carelesly neglect others And in deed this is a most apt admonition for the present matter because there is nothing more hindereth or letteth our obedience thē that euery man is so much addicted to himselfe that others being reiected he followeth onely his own counsailes and affections 2 For euery on of vs. Here he teacheth that we are bound vnto others and therfore that it is our part to satisfie them and hearken to them neither is there any exception but we must apply our selues to our brethren when according to the worde of God wee may doe it to their edification Here therefore are two propositions namely that wee not beyng content with our owne iudgement and not resting vpon our lustes or affections How we should apply our selues to our brethren ought to do our indeuour and striue euery where to satisfie our brethren The other that whiles wee apply our selues to our neighbour wee ought to haue regard vnto God that our ende bee their edification For a great many cannot be pleased vnlesse thou cocker their lust So that if thou wilt be gracious with a many thou must not so much regard their saluation as to satisfie their folly neither mayest thou respect what
is expedient but what they couet to theyr own destruction Thou must not therefore studie to please suche as like nothing but that is euill 3 For Christe pleased not himselfe If it bee meete the seruant should refuse nothing that the master taketh vpon hym it were very absurd that wee would couet to exempt our selues from this necessitie of bearing the infirmities of others wherunto Christ whom we reioyce to be our king and Lord submitted himselfe For he hauing omitted the regard of himselfe did giue himselfe wholy hereunto For in him is truly verified what soeuer the Prophet saith Psal 69.10 And amongest other things Psalm 69.10 hee also putteth this downe that the zeale of the Lorde hath euen eaten him vp And the rebukes of them that rebuked the Lorde fell vpon him Whereby he signifieth that he burned with such zeale of the glory of God was taken with suche desire of aduancing his kingdome that hauing forgotten himselfe hee was as it were swallowed vp of this onely cogitation that hee had so consecrated himselfe vnto the Lord that it did greeue him at the heart so often as he sawe the wicked prophane his holy name Although that second part of the rebukes of god may haue 2. acceptiōs either that he was no lesse grieued with the reproches which the wicked did commit against God then if he himself had borne thē in his owne person or that it vexed him no lesse to see God iniuriously dealt withall by others then if hee had been the authour of it himselfe And if Christe raigne in vs as hee muste needes raigne in all his faithfull this sense or affection shal also florish in our heartes that whatsoeuer derogateth the glory of god shall grieue vs no lesse then if it were resident in our selues Now then let them goe whose whole hearts delight is to get great honours of them who blasphems the name of God treade Christe vnder foote both contumeliously rent and also persecute with sword and fire his gospel Surely it is not safe to bee so greatly honoured of them of whome Christ is not only contemded but also contumeliously handeled 4 For whatsoeuer things are written afore hand they are written for our learning that through pacience and comfort of the scriptures we might haue hope 5 And the God of pacience and consolation giue vnto you that yee may altogether thinke one thing according to Iesus Christe 6 That with one minde and one mouth yee may glorifie God and the father of our Lord Iesus Christ 4 For whatsoeuer things This is the application of the exāple least any should think this to be too far fetched that he shold exhort vs to the imitation of Christ Yea verily quoth he there is nothing in the Scriptures whiche may not serue to your learning and institution of your life A notable place wherin whiles wee vnderstande there is no vayne or vnprofitable thing conteined in the oracles of God withall we are also taught to profite in the reading of the Scripture vnto pietie and holinesse of life Whatsoeuer then is set downe in Scripture let vs labour to learne it For it were contumely against the holie spirite if we shoulde thinke hee hath taught any thing whiche were not materiall for vs to knowe secondly whatsoeuer is taught there let vs know it doth tende to the increase of godlinesse The vse of the old Testament is not done away from Christians And although hee speake of the old Testament yet is the same to bee vnderstoode also of the writinges of the Apostles For if the spirite of God hee euery where like it selfe there is no doubte but now by the Apostles as in olde time by the Prophetes hee hath tempered his doctrine to the edification of his Furthermore by this place phanaticall spirites are notably ouerthrowen who bragge that the olde Testament is done away and belongeth not at all to Christians For with what face canne they turne Christians from those thinges which Paul testifieth to be ordeined of God vnto their saluation And whereas hee addeth that through patience and comforte of the scriptures wee might haue hope it comprehendeth not all the partes of that profite whiche is to be gathered by the worde of God but briefly noteth the chiefe ende For heereunto specially serue the Scriptures that they might erect the mindes of men Being prepared vnto patience and strengthened by consolations vnto the hope of eternall life and keepe them in the meditation thereof The worde exhortation for the which others translate consolation is not disliked of me but that consolation agreeth better with patience because this ariseth out of that For then are we prepared to beare aduersities patiently when the Lorde doth temper them with consolation For the patience of the godly is not that hardnesse which the Philosophers cōmaund but that meeknes wherby we doe willingly submit our selues to God whiles the taste of his goodnes fatherly loue doeth make all thinges sweete vnto vs. The same nourisheth and susteineth hope in vs that it faile not How God is called the God of patience 5 And the God of patience God is so called of the effects which before were attributed to the scriptures albeit in a verye good manner yet in a diuers For God onely is the authour of patience and consolation because by his spirite he infuseth them both into our heartes howebeit hee vseth his worde as an instrumēt therunto For first he teacheth which is true consolatiō and which is true patience then he inspireth and grafteth that doctrine in our mindes Furthermore after he had admonished exhorted the Romaines to their duetie nowe hee turneth vnto prayer Because hee knewe verie wel it was to no purpose to intreate of the duty of any man vnlesse God did inwardly accomplish that by his spirit which he spake by the mouth of a man The summe of his prayer is that he would bring their minds into a true consent would cause them truely to agree amongest themselues And withal he sheweth of what sort this bond of vnitie is while he would they should consent according to Christ For that is a miserable conspiracie which is out of God and that is out of God which alienateth vs from his truth And to the end he might the rather make the consent is in Christ commendable hee sheweth how necessarie it is seeing God is not truely glorified of vs vnlesse all our heartes and tongues consent to his praise It is to no purpose therefore that anie shoulde boast that hee will glorifie GOD after his maner for God so esteemeth the vnitie of his seruantes that he will not haue his glorie sounded amongest dissentions and contentions This one consideration ought sufficiently to bridle the vnruly riot of contending and brawling which at this daye beareth too greate a swaye in the mindes of many 7 Therefore receiue one another as Christ hath receiued you to the glorie of God 8 And I say that