Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The eight Chapter.

FOraſmuch as nowe there is no condemnation to them that are in Chriſt Ieſus, which walke not after y^e fleſh, but after the ſpirite. For the lawe of the ſpirite of lyfe which is in Chriſt Ieſus, hath made me fre frō the law of ſinne and of death.

For as much as in this chapiter, are entreated many notable things, it ſhallThe Method of this chapt. not be amiſſe to deuide the ſumme of them into the partes thereof. Firſte Paul remoueth away condemnation, which he ſayth is taken away by the Lawe of the ſpirite of life: which ſpirite we hauehave obteyned by the benefite of the death of Chriſt. And this liberty promiſeth he not indifferentlye vntounto all men, but only vntounto thoſe whiche are in Chriſte, and walke not accordinge vntounto the fleſhe, but according to the ſpirite. For they which ſeperate them ſelues from Chriſt, can not be pertakers of his benefite. Thē he addeth, that we by this ſpirit are pertakers, not only of the death of the Lord, but of his reſurrectiō alſo: for foraſmuch as Chriſt was by it rayſed vp from the dead, as many as are endewed with the ſame ſpirite, ſhall likewiſe be rayſed vp from the dead. For that cauſe he exhorteth vsus, by the ſpirite to mortefye the deades of the fleſh, that we may be made pertakers of euerlaſting life. Thirdly, he amplifieth and adorneth this ſtate and condition, which by the ſpirite of Chriſt we hauehave obteyned: namely, that now we are by adoption made the children of God, that we are moued by this ſpirit, and made ſtrong againſt aduerſities, & to ſuffer all afflictions. Which prayſes ſerue not a little to quicken our deſire, that we ſhould deſire to be dayly more aboundantly enriched with this ſpirite. Fourthly he confuteth thoſe, which obiected that ſtate to ſeme miſerable and vnhappy, in which the faythfull of Chriſt liue. For they are continually excerciſed with aduerſities, ſo that euen they alſo which hauehave the firſt fruites of the ſpirite are compelled to mourne. And he writeth that by this meanes theſe thinges come to paſſe, for that as yet we hauehave not obteyned an abſolute regeneration nor perfect ſaluatiō: for we hauehave it now but only in hope, which when time ſhall ſerue, that is, in the end of the worlde, ſhallbe made perfect. Fiftly, he teacheth, that notwithſtāding thoſe euills, which doo encloſe vsus in on euerye ſide, yet our ſaluation is neuertheles ſure: for the prouidence▪ of God, whereby we are predeſtin…te to eternall felicity can nether be chaunged, nor yet in any poynte fayle. And by this prouidence, ſayth he, it commeth to paſſe, that vntounto vsus which louelove God all thinges turne to good, and nothing can hurt vsus, foraſmuch as God hath geuen vntounto vsus his ſonne and together with hym all thinges: wherefore ſeing the father iuſtifieth vsus, and the ſonne maketh interceſſion for vsus, there is nothing, which can make vsus afrayd. Laſtly, he ſayth, that y^• louelove of God towards vsus is ſo greate, that by no creature it can be plucked from vsus. Hereby it is manifeſt, of how greate force the ſpirite of adoption is, wherewith we are ſealed, ſo long as we wayte for the perfection of our felicity. And theſe thinges ſerue wonderfully to proue, that our iuſtification conſiſteth not of workes, but of fayth, and of the meare and free mercy of God. This is the ſumme of al that which is cōtained in the doctrine of this chap. As touching the firſt part, the Apoſtle alledgeth that condemnation is now takē away: which he proueth, bycauſe we are endewed with the ſpirite of Chriſte. But this deliuery he promiſeth vntounto thoſe only, which are in Chriſt. Wherfore ſeing it is manifeſt what his propoſition or entent is, now let vsus ſe, howe theſe thinges hange together with thoſe, which are alredy ſpoken. Toward the end of the former chap: Paul cried out twiſe: firſt, when he ſayd: Vnhappy man that I am, who ſhall deliuer me from the body of this death? And by the figure Apoſiopeſis he expreſſed not the deliuerer: but here he ſayth, that that deliuerer is, the LaweThe law of the ſpirit and life deliuereth of the ſpirite and of life. Farther in that place with greate affection he ſayd: I geue thankes vntounto God through Ieſus Chriſte our lorde: nether declared he, wherfore he gaue thankes. But nowe he playnly expreſſeth the cauſe. For he ſayth, that now there remayneth no condemnation, and that we are deliuered from theThankes are to be geuen for that there remayneth in vsus no cō mendation. Law of ſinne and of death. This is it for which he gaue thāks. Laſtly he added, how that in minde he ſerued the law of God, but in fleſh the law of ſinne. Now he more playnly expreſſeth what that is: namely, to be in Chriſt, and not to walke according to the fleſh, but according to the ſpirite. Hereby it manifeſtly appeareth, how aptly theſe thinges are knit together with thoſe which are alredy ſpoken.

The Apoſtle ſeemeth thus to ſpeake: Althoughe ſinne and the corruption of nature, where wyth the godlye are vexed, be (as it is alredye ſayde) ſtyll remayninge in them, yet is there no daunger, that it ſhoulde brynge condemnation vntounto men regenerate: for they are holpen by the ſpirite of Chriſte, wherewith they are now endewed. And euen as before he aboundantly entreated of the violence and tiranny of ſinne, which it vſeth againſt vsus being vnwittingeWhat thinges auayle to know our ſelues. and vnwilling thereunto: ſo now on the other ſide he teacheth, what the ſpirite of Chriſt worketh in the Saintes. Wherefore ſeing not only the holy ſcriptures, but alſo the Ethnike writers do expreſſedly commaund, that eueryevery man ſhoulde knowe himſelfe, peraduenture there is ſcarſe any other place, out of whiche theA godly mā conſiſteth of two principles. ſame may better be gathered, then out of theſe two chapiters. For a godly man conſiſteth of his owne corrupt and vitiate nature, and alſo of y^e ſpirit of Chriſt: & becauſe we hauehave before learned, what y^• corruptiō of nature, that is, ſinne, woorketh in vsus, and now is declared, what benefites of Chriſt we obtayne by his ſpirite: by this may eueryevery man as touching ether part know himſelfe. Vndoubtedly wonderfull great is the wiſdome of the Apoſtle: who when he wrote of the force of ſin: expreſſed it chiefely in his owne perſon: to geue vsus to vnderſtand, that there is noWhy Paul chaungeth the perſons in theſe two deſcriptiōs. man ſo holy, which ſo long eas he liueth here, is cleane ridde from ſinne. But afterward when he entreateth of the helpe of the ſpirite of Chriſt, he bringeth in the perſon of other men, leaſt any man ſhould thinke with himſelfe, that not all manner of Chriſtians enioye this excellente helpe of God, but onelye certaine principall and excellent men, ſuch as were the Apoſtles. After theſe things which we hauehave before heard out of the ſeuenth chapter: a man mought hauehave ſayd, foraſmuch as we are ſo led away captiue of ſinne, and that by force and againſt our willes, what hope can there be of our ſaluation? Much, ſaith Paul.

Foraſmuch as now there is no condēnation to thē which are in Chriſt.] For by the ſpirite of Chriſt we are deliuered from the lawe of ſinne and of death. This reaſon is taken of the cauſe efficient, whereby is not only proued that which was propoſed, but alſo euen the very carnell and inward pithe of our iuſtification is touched. For although men being now iuſtified are ſo reſtored vntounto the giftes of God, that they begin to liue holily, and do accompliſhe ſome certayne obedience begonne of the lawe, yet, becauſe in the iudgement of God they can not ſtay vponupon them, foraſmuch as they are vnperfect, and are not without fault, of neceſſity it followeth, that our iuſtification ſhould herein conſiſt,Wherein conſiſteth iuſtificatiō ▪ namely, to hauehave our ſinnes forgeuen vsus, that is, to be deliuered from the guiltines of them. And this is it which Paul here writeth:

He hath deliuered me from the right of ſinne and of death:] That is, from the guiltines, or bond, whereby we were bound vntounto ſinne, and vntounto eternall death. And when this bond is taken away, there then remaineth nothing, why we ſhould feare condemnation. But foraſmuch as that is ſaid to happē through the ſpirite of Chriſt, it manifeſtly appeareth, that men are not iuſtefied by workes. For workes follow the ſpirite, and are ſaide to be the fruites thereof. And this deliuery pertayneth only vntounto them which are in Chriſt: that we may vnderſtand that all they are excluded, which boaſt of faith and of the Goſpell, & yet in the meane tyme do wallow in moſt groſſe ſinnes, and are ſtraungers from Chriſt: and whereas they committe many thinges againſt their conſcience, yet are they not touched with any repentaunce. This which is added, which walke not according to the fleſhe, but according to the ſpirit, expoundeth y^• which was before ſaide, To be in Chriſt. And that we may the better vnderſtād that it is all one, we muſt repeate that whiche the Apoſtle a litle before wrote, Let not ſinne raigne in your mortall body: that this, although ye be ſtirred vp by theſe luſtes, yet ye ought not to permitte vntounto thē the dominion of your minde. And that which the Apoſtle in this place declareth, bringeth with it a great conſolation. They which are ſhut vp faſt in priſon, and do know themſelues to beA ſimilitude. guilty, do looke for nothing els but ſentence of death, now if to them pardon and forgeuenes ſhould be offred they not looking for it, they can not but excedingly be glade and reioyce. So we, when we ſee that damnation is dewe vntounto vsus for our ſinnes, can not but excedingly reioyce at theſe tidinges, when we heare out of the holy ſcriptures, that all thinges are freely forgeuen vsus for Chriſtes ſake. Wherefore if we deſire to hauehave the fruition of this ſo great a benefite, it is neceſſary, that we beleue the pardon which is offred vntounto vsus. For thys liberalitye of God wyll nothynge profite vsus without faythe. Althoughe by that whiche we hauehave nowe ſpoken, I doubte not, but that men maye vnderſtande, what the meaninge of Paul is, yet are there ſower thynges,Foure thinges put forth to be examined. whiche ſhall not be vnprofytable more dilygentlye to examyne. Fyrſte: what that is wherby we are deliuered. Secondly from what kind of euill we are deliuered. Thirdly, what maner of thing this deliuery is. Laſtly, vntounto whome it pertaineth. As touching the firſt, the Apoſtle ſaith, that condemnation is taken away by the law of the ſpirit of lyfe: wherby we vnderſtand the holy ghoſt, which gouerneth our mindes, and ruleth them by his inward motions. With which expoſition agréeth Chriſoſtome. For euen as (ſaith he) the law of ſinne is ſinne: ſo the lawe of the ſpirite, is the ſpirite. But in that this worde, of lyfe, is added, ſome do thus vnderſtand it, as though that worde ſhould be ioyned with the worde law: ſo that the law ſhould be called the law of the ſpirite, and the law of life. But the nature of y^• Greke tong ſemeth to vrge, that that worde ſhould be an epitheton or proprietie of the ſpirite. For thus it is written, foreign: That is, of the ſpirit of lyfe. Here the article foreign coupleth this word foreign, that is, of lyfe, with the ſpirit, and not with the law. Wherfore the ſence is, that we are deliuered by the ſpirite, the author of life, and not by eueryevery ſpirite which is cold, and wanteth lyfe. Ambroſe by the law of y^• ſpirite vnderſtoode faith: which law he putteth as a meane betwene y^• two other lawes, betwene the law of Moſes I ſay, and the law of the fleſh. Faith driueth not, nor forceth vntounto vices, as before Paul taught that the law of the members and of the fleſh doth. Neither is faith as the law of Moſes, which only admoniſheth what ought to be done, but geueth not ſtrengths to do it, neither forgeueth, whē any thing is committed againſt it. For faith both teacheth what is to be don. and alſo bringeth ſtrengths to do the ſame, and when any fault is committed, it obteyneth pardon for the ſame. Hereby we ſée what is to be vnderſtand by the law of the ſpirite of life, namely y^e holy ghoſt, or els fayth. For either is true: for in very deede y^• author of our deliuery is y^• ſpirit of Chriſt. And y^• inſtrument which he vſethThe efficicient cauſe and … of our ſaluation. to ſaue vsus by, is faith. For it is the firſt gift, wherwith God adorneth and decketh men that are to be iuſtified, by it to embrace the promiſes ſet forth vntounto thē. Now to vnderſtand the ſecond part: namely, fro what we are deliuered, We are deliuered from the law of ſinne and death. By theſe wordes is not ſignified the law of Moſes, although by faith in Chriſt we ar deliuered from it alſo▪ But the Apoſtle entreateth not therof at this preſent, neither is the law of Moſes called in y^• The law of Moſes is no… called the law of ſinne.holy ſcriptures the law of ſinne. For although thorough it ſinne be encreaſed, yet doth it not commaund ſinne, neither was ſinne the author of it, yea rather the law of Moſes is called ſpiritual, partly becauſe the holy ghoſt was the author of it, who gaue it in Mount Sina, and partly becauſe all thoſe things which it commaundeth are ſpirituall, neither are they agreable vntounto luſt, nor vntounto our fleſh. It mayIt is called the law of death, but yet per accidens, that is, by chaunce. in dede after a ſort be called the law of death, for in the latter epiſtle to the Corrinthians, it is called the miniſtery of death, but theſe thinges are not to be applyed vntounto it, but thorough our default. For otherwiſe of it ſelfe it ſetteth forth thoſe things which ſhould be profitable vntounto lyfe. But it lighteth vponupon the peruerſenes of our nature, and therof it commeth that death followeth it. Which reaſon if we ſhould follow, the Goſpell alſo might be called the inſtrument of death. For Paul The Gopell is per accidens the inſtrument of death.in his latter epiſtle to the Cor. thus writeth: Ʋnto ſome we are the ſauour of lyfe vntounto lyfe, but vntounto other ſome the ſauor of death vntounto death. Wherfore there is great cō ſideration to be had, with what maner of ſauor, we ſauor the Goſpell. For it is not to be meruailed at, that of one and the ſelfe ſame thing do follow contrary effectes For we ſée daily, that one and the ſelf ſame ſonne, both drieth vp clay, and alſo melteth waxe. But ſeing it is ſo, a man may meruaile, why the Goſpell is not in the holy ſcriptures called the miniſtery of death, as the law of Moſes is? Ambroſe anſwereth, Becauſe the Goſpell of hys owne nature condemneth not? but thoſe which beleue not, it leaueth vnderunder the law. And that is it which condemneth and killeth. For it vnderunder the payne of damnation commaundeth that we ſhould beleue in Christ. Wherefore, they which beleue not, by the condemnation of the law do periſhe. But the propriety of the Goſpell is only to make ſafe. It mought alſo be ſomewhat more plainly aunſwered:The Goſpell as it onelyonly outwardly maketh a ſoūd▪ differreth little from the law. that the Goſpell, ſo long as it doth but outwardly only make a ſound, neither is the holy ghoſt inwardly in the hartes of the hearers, to moue and bowe them to beleue, ſo long (I ſay) the Goſpell hath the nature of the killyng letter, neyther differeth it any thyng from the Lawe, as touchyng efficacye vntounto ſaluation. For althoughe it conteyne other thynges then the Lawe dothe, yet it canne neyther geue Grace, nor remiſſion of ſynnes vntounto the hearers. But after that the holy ghoſt hath once moued y^• har…s of the hearers to beleue, then at the length the Goſpell obtayneth his power to make ſafe. Wherefore the lawe of ſinne▪ and of death, from which we are deliuered, is it, whereof before it was ſayd, that it leadeth vsus capti…s, and rebelleth againſt the lawe of the minde. In this fight (ſaith Chriſoſtome) the holy ghoſt is preſent with vsus, and helpeth and deliuereth vsus, that we runne not into dammation. He cr…wneth vsus (ſaith he) and furniſhing vsus on eueryevery ſide with ſtayes and …elpes bringeth vsus into the battayle. Which I thus vnderſtand, that we are counted crowned through the forgeuenes of our ſinnes: and holpen with ſuccors, when we are ſo holpen with free and gracious giftes, and with the ſtrength of the ſpirite, and inſtrumente of heauenly giftes that we ſuffer not this lawe of naturall corruption to raigne in vsus. And let this ſuffice as touching that euill, from which we are by the ſpirite of Chriſt deliuered. Now let vsus declare, what is the nature of this deliuery. This deliuery may indede be compared with that deliuery, whereby the childrenOur deliuery is compared with that deliuery whereby the Iſraelites eſcaped out of Egipt. of Iſraell were deliuered out of Egipt. But they were not … at liberty but y^• they were with greeuous perils & greate tēptacions excerciſed in the deſert: and when they were come to the land of Canaan, they had alwayes remnants of the Amoritres, Chittits, Heuites, and Cetites, with whome they had continuall ſtrife. We alſo are ſo deliuered from death and ſinne, that yet there ſtill remayneth no ſmall portion of theſe euils. But yet as Paul ſaith, they can not hurt vsus. For although it be ſinne, yet is it not imputed. But by death our body ſhall ſo be loſed, and the ſoule ſhall ſo be ſeperated from it, that by meanes of the holy reſurrection it ſhall neuertheles returne againe vntounto life. And for that cauſe Paul ſaid not ſimply, that we are deliuered from ſinne and from death, but from the lawe and power of them. Auguſtine alſo in his firſt booke and 32. chapter: De Nuptijs & concupiſcēntia, ſaith, that this deliuery conſiſteth of the forgeuenes of ſinnes: which thing alſo we ſee happeneth in ciuill affaires. For if a man, beingA ſimilitude. caſt into priſon, & knowing himſelfe to be guilty, doth waite for nothing but for y^• ſentence of death, and yet through the liberallity and mercy of the king he is not only deliuered from puniſhment, but alſo the king geueth vntounto him greate landes and aboundance of riches and honors: if we ſhould conſider in him the principall ground and cauſe of his deliuery, we ſhall finde that it conſiſteth in the forgeuenes of his crime and offence. For what had it profited him ſo to be enriched, if he ſhould ſtraight way hauehave bene put to death? So although by the benefite of the ſpirite we hauehave our ſtrengthes renewed, and the power or faculty to beginne an obedience, foraſmuch as by all theſe thinges the lawe of God can not be ſatiſfied, we could neuer be iuſtified, vnles we had firſt remiſſion of our ſinnes. For we ſhould ſtill be vnderunder condemnation, and ſhould be vnderunder the power of ſinne and of death. And when Paul vſeth this word law, he ſpeaketh metaphorically. For by the lawe he vnderſtandeth force, and efficacy. And he attributeth it vntounto ſundryThis word law is here taken Metaphoricallye. thinges, vntounto ſinne, vntounto death, and vntounto the ſpirite: and if there be any other thing which hath the authority of ruling and gouerning, the ſame may be called the lawe of him, whome it gouerneth and ruleth. But (as we hauehave already ſufficiently tought) when we heare of this word lawe, no man ought to thinke, that here is ſpoken of the lawe of Moſes. And thus much as touching the maner of this deliuery. But in this place therecommeth to my remembrance a ſentence of Chriſoſtome in his homely de ſancto & adorando ſpiritu: wherein he admoniſheth, that this is an apt place to proue the deuinity of the holy ghoſt. For if the holy ghoſt be the author of our liberty, then it behoueth him to be moſt frée. And thatA place to proue the diuinitye of the holy Ghoſt. he is the author of our liberty, not only this place declareth, but alſo that place wherein it is written, Where the ſpirite of the Lord is, there is liberty. But Arrius, Eunomius, and other ſuch like peſtiferous men, would hauehave the holy ghoſt to be a ſeruaunt. For they in the holy Trinity put a greate difference of perſones: for the ſonne they ſayde was a creature, and for that cauſe farre inferior vntounto the father: but the holye Ghoſte they affirmed to bée the miniſter and ſeruaunte of the ſonne. But if he bée a ſeruaunte, howe then can hée bée vntounto others, the author of libertye? He hath indéede other argumentes out of the holy ſcriptures, whereby he confuteth the Arryans: but it ſufficeth me to hauehave rehearſed thys one argumente onelyonly: becauſe it ſerueth ſomewhat for this place: Now let vsus ſe who they be that are partakers of this deliuery. For Paul doth not ſuperfluouſly entreate thereof. For when he had taught, that this libertye commeth of the ſpirite of Chriſte, althoughe it be the true and principall cauſe, yet bycauſe it is oftentimes hid, nether can it be ſeene of other men, therefore Paul turneth himſelfe vntounto the effects, as vntounto thinges more euident. For there are many oftentimes which boaſt of the ſpirite and of faith, which yet are moſt farre from them, and remayne vnderunder damnation. This ſelfe ſame maner ſhall Chriſt obſerue in the laſt iudgement. He ſhall firſt ſay, Come ye bleſſed of my Father, receaue ye the kingdome prepared for you frō the beginning of the world. By theſe wordes is expreſſed the chiefe and principall cauſe of our ſaluatiō, namely, y^• we are elected of God & predeſtinate. But bycauſe this cauſe is hiddē from the eyesThe proue by the effectes declareth who are the elect of God of men, to the end they might ſeme true heyres of the kingdome of heauen, he ſtreight way declareth that thing by the effectes: I was hungry (ſayth he) and ye fed me: I was thurſty, and ye gaue me drinke: I was in priſon, and ye viſited me &c? So Paul in this place expreſſeth y^e true cauſe of our deliuery, namely, the ſpirite of Chriſt Now to know who they are, that be partakers therof, he ſetteth forth y^• effectes of this deliuery: ſaying….

VntoUnto thoſe vvhichwhich are in Chriſt Ieſus, vvhichwhich walke not according to the fleſh but according to the ſpirite.] That which is added, namely, to walke according to the ſpirite, and not according to the fleſhe, bycauſe it is afterward repeated, ſhall in that place be expounded. Let vsus ſe therefore, what it is to be in Chriſte Firſt commeth that which is common vntounto all men. For the ſonne of God, bycauſeWhat is the coniunction which we hauehave with Chriſt he tooke vponupon him the nature of man, is ioyned and made one with al mē. For ſithen they hauehave fellowſhip with fleſh and bloud (as witneſſeth the epiſtle vntounto the Hebrues) he alſo was made pertaker of fleſh and bloud. But this coniunction is generall, and weake, and onelyonly (if I may ſo call it) according to the matter. For the nature of men is farre diuers from that nature which Chriſte tooke vponupon him. For the nature of man in Chriſt, is both immortall, and alſo exempted from ſinne, and adorned with all purenes: but our nature is vnpure, corruptible, and miſerablye contaminated with ſinne. But if it be endewed with the ſpirite of Chriſt, it is ſo repayred, that it differeth not much from the nature of Chriſt. Yea ſo greate is that affinity, that Paul in his epiſtle to the Epheſiās ſayth, That we are fleſh of his fleſh, and bones of his bones. Which forme of ſpeakingAn Ebrue phraſe, our bone, and our fleſh. ſemeth to be taken out of the writinges of y^• old Teſtamēt. For there bretherne and kinſefolkes doo thus ſpeake of themſelues one to an other: He is my bone and my fleſh. For they ſeme to acknowledge vntounto them, one common matter by reaſon of one and the ſelfe ſame ſéede of the father, and one & the ſelfe ſame wombe of the mother. Whereunto this alſo is a helpe, for that children doo draw of theyr parentes not only a carnall and corpulent ſubſtance, but alſo witte, affections and diſpoſition. This ſelfe ſame thing commeth to paſſe in vsus, when we are endewed with the ſpirite of Chriſt. For beſides our nature which we hauehave commō with him, we hauehave alſo his mind (as Paul admoniſheth in the firſt to the Cor.) and the ſelfe ſame ſence, as he requireth vntounto the Phillippians: ſaying: Let the ſelfe ſame ſence be in you, which was alſo in Chriſt Ieſus. Thys our coniunction with Chriſt, Paul expreſſed in this ſelfe ſame epiſtle by graftinge: wherein are verye well perceaued or ſene thoſe two things which we hauehave now made mencion of. For the grafte, whiche is grafted, and the ſtocke whereinto it is grafted, areA ſimilitude. made one thing: nether only are y^• matters which were diuerſe, ioyned together, but alſo they are nouriſhed together with one and the ſelfe ſame iuyce, ſpirite, and life. This ſelfe ſame thing the Apoſtle teſtefieth is done in vsus, when he ſayth that we are grafted into Chriſt. The ſame thing alſo Chriſt teacheth in the Goſpel of Iohn, whē he calleth himſelf y^• vine, & vsus y^• braunches, for y^• braunches hauehave y^• ſelfe ſame life common with the vine trée: they burgen forth by y^• ſame ſpirite and bring forth one and the ſelfe ſame fruite. Paul alſo in his epiſtle to the Epheſians Our coniunction with Chriſt is compared with matrimony▪compareth our coniunction with Chriſt, with matrimony. For he ſaith that it is a greate ſacrament betwene Chriſt and the Churche For euen as in matrimony not only bodyes are made common, but alſo affections and wills are ioyned together, ſo commeth it to paſſe by a ſure and firme groūd betwene Chriſte and the Churche. Wherefore the Apoſtle pronounceth them frée from ſinne, which abyde in Chriſte, and be in hym after that maner which we hauehave now expreſſed, to the end they ſhould liue his life, and hauehave one and the ſelf ſame ſence with him, and bring forth fruites of workes not diſagreing frō his frutes, and they whiche are ſuche, can not feare condemnation or iudgement. For the Lorde Ieſus is ſaluation it ſelfe, as hys name ſuffycyentlye declareth. Wherfore they which are in him, are in no daunger to be condemned. HereuntoWho are in Chriſt. we adde, that they alſo are in Chriſt, which in all their things depend of hym, and which whatſoeuer they take in hand, or do, are moued by his ſpirite. For to depēd of him, is nothing els, then in all thinges that we go about, to hauehave a regard vntounto him, and to ſéeke onelyonly his glory: but they which are moued by his ſpirit▪ do not follow the affections and inſtigations of luſtes. Hereby it is manifeſt, how faithfull and godly men are in Chriſt, and that by all kindes of cauſes … …or we hauehave one & the ſelfe ſame matter, alſo the ſelfe ſame firſt groundes of forme: for we are endued with the ſelf ſame notes, proprieties, and conditions which he had. The efficientIt is proued that we are in Chriſt by all kindes of cauſes. cauſe wherby we are moued to worke, is the ſame ſpirit wherwith he was moued. Laſtly, the ende is all one, namely, y^e the glory of God ſhould be aduanced.

But that which was vnpoſſible vntounto the law, in as much as it was weake becauſe of the fleſh, God ſendyng his own ſonne in the ſimilitude of the fleſh of ſinne, and by ſinne condemned ſinne in the fleſh. That the righteouſnes of the Lawe might be fulfilled in vsus, which walke not after the fleſh, but after the ſpirit. For they which are accordyng to the fleſhe, ſauour the thinges that are of the fleſh, but they that are accordyng to the ſpirite, ſauour the thinges that are of the ſpirite. For the wiſedome of the fleſhe is death: but the wiſedome of the ſpirite is lyfe and peace. Becauſe the wiſedome of the fleſh is enmity againſt God: for it is not ſubiect vntounto the lawe of God, neyther in deede can be. So then they that are in the fleſhe cannot pleaſe God.

But that which was impoſſible vntounto the law, in as much as it was weakened by the fleſh, God ſending his ſonne.] Here is brought a reaſon, wherby is ſhewed that this ſpirite of God is geuen vntounto vsus for a deliuerer, to the ende we might be made the more certaine therof. For when we heare, that of neceſſity we muſt hauehave the ſpirite of Chriſt, ſtreight way we thinke with our ſelues, that by reaſon of our vncleane affections, and corrupt maners, we are vnworthy of the receauing of it. This doubt Paul taketh away, & ſaith: that y^• benefite commeth vntounto vsus by the death of Chriſt. For this was the ende, for which Chriſt would dye: namely, that by his ſpirite the iuſtification of the law might be fulfilled in the elect. Neither did he for any other cauſe take fleſh vponupon him, but to helpe and ſuccor the infirmity of our fleſh. Of this purpoſe and councell of God the Apoſtle here entreateth. By this place it manifeſtly appeareth, how one and the ſelfe ſame workeOne and the ſelfe ſame worke is both ſin, and vetue as it commeth either from vsus, or from God. as it commeth from men is ſinne, and as it commeth frō God is good. The Iewes ſought nothing els in the death of Chriſt, but to exatiate and fulfill their hatred, & to reiect the worde of God, and to repell and put away the chaſtiſements and corrections of the Lord, and alſo to kepe ſtill their dignities and honors. Theſe endes foraſmuch as they are very wicked, the action alſo could not but be very wycked. But God foraſmuch as he had a regard to the ſetting forth of his goodnes, and procured the health of mankinde, in that he deliuered his ſonne vntounto the death, accompliſhed a worke of moſt ſinguler charity. Wherfore, if we will ſpeake properly,God if we ſpeake properly ought not to be counted the cauſe of ſin. God can not be called the cauſe of ſinne: although it cannot be denied, but that he is the cauſe of that thing which in vsus is ſinne: for that which in him is praiſe worthy, and procedeth of vertue, is oftentimes by vsus defiled, for that we our ſelues ar vncleane. In that he ſaith: That which was impoſsible vntounto the law, he teacheth both that the law is weake, and by the contrary that the ſpirite and faith are ſtrong. But that infirmity of the law appeareth not, vnles the weakenes of our frée will be throughly known. For therof commeth it that the law is weak, becauſe it lighteth vponupon a corrupt nature. For otherwiſe the law it ſelfe, ſo far forth as it is written, is nether weake nor ſtrong. But man is iudged weak, ſo long as he is left vnderunder the Law, and is not holpen by the ſpirite of grace. This place moſt ſtronglyAn argument of iuſtification, that it is not had by workes. proueth, that iuſtification is not of workes, and that there are no workes preparatory: for works which go before iuſtification, either do agrée with the law of God, or els they defect or want of it. If they agrée with the law, thē of neceſſity we muſt graunt, that the law is not weak, as that which without the ſpirit and grace may be performed. Paul in this place affirmeth that thing to be vnpoſſible. But if ſuch workes faile of the rule of the law▪ (which can not be denied) then muſt we nedes graunt, that they are ſinnes. But by ſinnes no man can be iuſtified. Here alſo are reproued the Pelagians, which tooke vponupon them to ſay and teach, that a man byThe Pelagians are in this place ou…r…hrown the ſtrengthes of nature is able to fulfill the commaundements of the Law. For Paul teacheth contrariwiſe, that y^e law was ſo weakened by the fleſh, that it behoued vsus to be deliuered by an other helpe. But where as he ſayth, y^• the law was weakened by y^• fleſh, no man ought therfore falſely to ſuppoſe y^• here is condēned y^• ſubſtance of the fleſh, or nature of y^• body: for theſe things God created good. But by fleſh he vnderſtādeth y^• naughtines & corruption, which by reaſon of the fall of Adā paſſed through all mankind. Which corruption foraſmuch as it is ſtill remayning euen in men regenerate, they can not vndoubtedly perfectly and fully accompliſh the lawe of God, vntill they hauehave vtterly put of this fleſhe. And as Chriſoſtome noteth, the lawe of God is not by theſe wordes condemned, but rather commended, becauſe it commaundeth right and iuſt thinges, but it can not bring them to the ende. Wherefore the comming (ſaith he) of Chriſt was neceſſary, which might miniſter helpe and ſuccour vntounto the lawe: for the lawe in dede taught vprightlyThere are two things which the law cannot performe. what ought to be done, and what ought to be auoyded. But beſides this there were two other thinges neceſſary which the lawe could not geue: firſt that thoſe thinges might be forgeuen, which are committed againſt the commaundements thereof: an other is, that the ſtrengthes of man might be corroborated, whereby to performe the commaundementes of the lawe. Without theſe two thinges, whatſoeuer the lawe teacheth touching the doing or eſchewing of thinges, it can not profite, but rather ſerueth to condemnation. For he which knoweth the will of his Lord and doth it not, is gréeuouſlyer puniſhed, then he which knoweth not the will of his Lord. Thoſe commentaryes which are aſcribed vntounto Ierome, do vponupon this place expreſſedly affirme, that the Apoſtle here ſpeaketh not of the lawe of ceremonies: for he ſpeaketh here of that lawe, whereof is written in the 7. chapter of Mathew: The thinges which ye wyll that men ſhould do vntounto you, the ſame do ye vntounto them: of which lawe it is ſtraight way ſayde, Thys is the lawe and the prophetes. Wherefore there is no cauſe why any man ſhoulde cauell that that whiche Paul ſaith, It was poſſible vntounto the lawe, is not to be referred vntounto the morall lawe,Three thinges are here enquired for. but vntounto ceremonyes. But there are in this place thrée thinges to be obſerued: firſt what moued God to geue his ſonne: ſecondly, what Chriſt being geuen vntounto vsus did for vsus. Laſtly, what fruite we obtayne by his worke. As touching the firſt, the Apoſtle ſaith, that this was the purpoſe of God, when he gaue his ſonne, that the infirmity of the lawe ſhould not be a let to our ſaluation. For he ſawe that it wasGod gaue his ſonne that the infirmity of the law ſhould not be a let to our ſaluation. ſo weake, by reaſon of the infirmity of our fleſhe, that by the miniſtery thereof we could not attaine vntounto ſaluation which he had appointed for vsus. Which ſentence if our aduerſaries would conſider, they ſhould ſée, that they can neither maynetaine workes of preparation, nor yet iuſtification by workes, vnles paraduenture they thinke that this counſell or purpoſe of God was not neceſſary. And theſe men vndoubtedly do as much as lieth in thē, to diminiſhe the benefite of Chriſt, neither acknowledge they the perfect and full louelove of the father towardes vsus. Paul ſaith, that the lawe without Chriſt is weake: theſe men ſay, that before we are made pertakers of Chriſt, we be able to worke good workes, and to obey the lawe of God. And although Paul here teacheth the impoſſibility of the lawe, yet the fathers hauehave ſometimes accurſed ſuch as dare ſay, that God hath commaundedWhether God hauehave commaunded thinges vnpoſſible. thinges vnpoſſible. Although if a man rightly vnderſtand our doctrine, he ſhall eaſely ſée, that we teach not, that the commaundementes of God are vtterly vnpoſſible, but only as touching thoſe which are ſtrangers from Chriſt, For men now regenerate, hauehave a beginning and an endeuour of obedience, and forgeuenes of defectes which they committe: the righteouſnes alſo of Chriſt whereby the law is fulfilled, is now made their righteouſnes, and is of God imputed vntounto them. For the ſtrengthes of the head do paſſe into the members. Laſtly by hope we are made ſafe, and the accompliſhment of the lawe, which wanteth in their workes, ſo long as they liue here, they ſhal attaine perfectly & by all meanes ful, whē they ſhalbe ioyned together with Chriſt in an other life▪ And therefore woulde God prouide a remedy for the weakenes of the lawe which ſpringeth of our weaknes. Let vsus ſée therefore what God hath done.

He hath ſent his ſonne in the ſimilitude of the fleſhe of ſinne, and by ſin hath condemned ſinne in the fleſhe.] By theſe woordes is manifeſte the number and diſtinction of the diuine perſons in the holy Trinity. For if the ſonne be ſent of the father, then muſt one of neceſſity be diſtinct from the other, which isThe diſtinction of perſons in the Trinity. contrary to the hereſye of Photinus, Sabellias the Patripaſſianites, and other ſuche peſtiferous men, which taught that the ſonne and the holy ghoſt are diſtincted both from the father, and alſo betwéene themſelues onelyonly as touchinge the names. But what order Paul hath put in the perſons, we may eaſely ſée. Firſte he ſaith, that the holy ghoſt is he which deliuereth: ſecondlye, that that ſpirite is geuen by Chriſt: laſtly, that the ſonne is ſent of the father. And ſo he reſolueth the laſt effect of our ſaluation into the firſt cauſe.

In the ſimilitude of the fleſh of ſinne.] Auguſtine admoniſheth, that theſeThis word ſimilitude taketh not away the veritie of the fleſh. things are to be red ioyntly together, ſo that this word ſimilitude, is not referred vntounto the fleſhe, but vntounto ſinne. For the humane nature which Chriſt tooke vponupon him had the ſhew or forme of ſinne: but yet in very dede it could not be polluted with ſinne. Paul alſo vntounto the Phillippians writeth, that Chriſt was in the ſimilitude of men: not that he was not a man in very dede: but that bycauſe he ſo abaſed himſelfe, that he nothing departed from the common cuſtome of men, nether confounded he the nature of man with the nature of the word of God: but left it ſo perfect, that euen the forme and ſimilitude of other men might be ſhewed in Chriſt. And therefore the Apoſtle vſeth this word ſimilitude, that we might vnderſtand y^• the Lord was not a pure man only, as other men were: althoughe he ſemed ſuch a one. For in him was the diuine nature hiddē. Wherefore there is no cauſe, why the Marcionites, or other ſuch like heretikes, ſhoulde by theſe places deny that Chriſt had true fleſh. For he tooke vponupon him the nature of man (as the Greke Schiolies hauehave noted) with the affections thereof: not vndoubtedly with thoſe affections, which ſpring of malice: but with thoſe, which ſpring of nature inſtituted of God. In ſumme, to hauehave taken the fleſh of ſinne, is nothing els then that Chriſt was ſo made man, that he was ſubiect vntounto heate, cold, hunger, thirſt, contumelies and death: for theſe are the effects of ſinne. And therefore the the fleſh of Chriſt mought well be called the fleſh of ſinne. Auguſtine in his 14. booke agaynſt Fauſtus, hath to doo agaynſt an heretike, which refuſed Moſes: as though he were con…umelious againſt Chriſt, when he wrote, Curſed be eueryevery one that hangeth one a tree. VntoUnto whome Auguſtine anſwereth, If by this meanes thou condemneſt Moſes, thou ſhalt alſo reiect Paul. For he vntounto the Galathians writeth, that Chriſt was made accurſed for vsus. And the ſame Paul in his latter epiſtle to the Corrinthians, ſayth, that he which knew not ſinne, was for our ſakes made ſinne. Then he citeth this place whereof we now intreate, that God ſent his ſonne in the ſimilitude of the fleſh of ſinne, and by ſinne condemned ſinne. He bringeth alſo a reaſonWhy the fleſh of Chriſt is called ſinne. why the fleſh of Chriſt is called ſinne: namely, bycauſe it was mortall, and taſted of death, which of neceſſity followeth ſinne. And he affirmeth this to be a figuratiue kinde of ſpeach, wherein by that which goeth before is expreſſed that which followeth. But beſides this interpretation of Auguſtine, I remember an other alſo, which the ſame Auguſtine treatinge vponupon this place followeth, which alſo he ſemeth to hauehave lerned of Origene. And that interpretation is taken out of Leuiticus: where when as there are diuerſe kinds of ſacrifices inſtituted mencion is made of an oblation for ſinne: which ſelfe ſame oblation is eueryeThe oblacion for ſinne is called ſin Sacramēts hauehave the names of the thinges ſignified. where called ſinne. But vntounto that word is oftentimes added a prepoſition, and in the Hebrue it is written Lechatteoth and Leaſchrah, that is, for ſinne, and for treſpas: ſo that hereby we may ſe, that the ſacramentes (as we hauehave often ſayd) hauehave the names of thoſe thinges which they ſignifie. And other tonges alſo both the Lattine and the Greke, ſeme to hauehave imitated this forme of ſpeaking. For the Lattines cal that piaculum, or, piacularem hoſtiam, whiche is offred to turne away the wrath of God. The ſame thing the Grecians call foreign of making… cleane? and foreign. And this is it which Paul ſometimes calleth ſinne and accurſed. This therefore is the meaning: that Chriſte condemned ſinne whiche was in our fleſh, by ſinne, that is, by that oblation, which was for ſinne, that is by his fleſh which is here called, foreign: which is (after the Hebrue maner of ſpeakinge) the ſacrifice for ſinne. But to condemne, ſignifieth in this place, to take away, and to diſcharge thoſe thinges, which vſe to follow them that are condemned. And that we may the eaſelier vnderſtand, how Chriſt by his deathHow Chriſt by death hath condemned ſinne. condemned ſinne, we ought by fayth to be aſſured, that he hath obteyned for vsus the holyghoſt, whereby our ſinnes are forgeuen, whereby alſo luſt, which is the roote of all ſinnes, is repreſſed in vsus. But there are others, which interpretate this place otherwiſe, as though Chriſt condemned ſinne in his fleſh, that is, he would hauehave himſelfe to be puniſhed and offred vp for ſinne, namely, for our ſin. Which interpretation doth not ſo much differ from the firſt. But that interpretacion which Chriſoſtome and Ambroſe hauehave, is farre more ſtraunge: for they thynke that ſinne it ſelfe was condemned of Chriſte for ſinne, that is, for that cauſe, namely, bycauſe it had done vniuſtly and ſinned greuouſly: For ſinne of his owne right ſemed to rage againſt mē, which were euē from y^• beginning obno…ius vntounto it: but in y^• it was ſo bold to lay hāds vponupon Chriſt being moſt innocent, it deſerued cōdēnatiō. But Ambroſe ſemeth to ſignifie, that ſin is here takē for the deuill, who in y^• he killed Chriſt, tempted him more thē it was lawful for him to do: wherfore he thinketh he loſt his power, which before he had …uer men. But this interpretation, although it conteine nothing that is vngodly, yet in no wyſe agréeth with the meaning of the Apoſtle. For Paul geueth a reaſon how we are deliuered by Chriſt from the luſtes and motions, of which he complaineth towards the ende of the vij. chapter. And foraſmuch as the death of Chriſt is put for the cauſe of this deliuery, that expoſition which we brought of the ſacrifice for ſin, both is agreable with reaſon, and alſo is proued by other teſtimonies of the Scriptures. For Eſay in his 53. chapter writynge of Chriſt, ſayth: If he ſhall put his ſoule (Ameth ſchaim aſham nepheſch) ſinne, that is to ſay, for ſinne: Paul alſo as we hauehave before cited him, ſaith: That he which knew no ſinne, was for vsus made ſinne. And in the firſt epiſtle to the Corrinthians: Christ our paſchall is offered vp. And in the epiſtle vntounto the Hebreues: Christ is ſet forth to be that ſacrifice for ſinne, whiche was ſene to be offered without the hostes. Iohn alſo ſayth: Beholde the lambe of God whiche taketh away the ſinnes of the worlde, in which wordes he calleth him a lambe, for y^• What the killinge of ſacrifices ſignified in the old timehe ſhould be a ſacrifice for ſinne. And that ſlaughter of ſacrifices ſhadowed nothing els vntounto the elders, but damnation and death. For there they which offred them, acknowledged, that the ſinnes for which they ought to hauehave bene puniſhed, ſhould be tranſferred and layd vponupon the Meſſias, that euen as the ſacrifice was killed, ſo ſhould Chriſt in tyme to come, dye for the ſinne of the people. Which thing peraduenture they declared by an outward ſimbole or ſigne: namely, by laying on ofWhy the Gentils ſometimes ſacrificed men. their handes. And many thinke that this ſignification of the offring vp of the Meſſias for ſinne was of ſo great force, that for the figuracion therof, men were among certaine nations offred vp. For that which they had heard of the holy patriarches ſhould one day come to paſſe, the ſame they ſought to expreſſe by a ſacrifice moſt nyeſt (as they thought) vntounto the truth. Which yet foraſmuch as it wanted y^• word of God, and was by them only inuented, was nothing els then an vngodly cruelty. Of this thing Origene againſt Celſus maketh mencion. Neither can it be butWhy the killinges of ſacrifices a… at this day … out of vſe. wonderful, that at this day throughout the whole world, there are no immolatiōs of ſacrifices: which ſeme by the prouidence of god therfore to hauehave vaniſhed away, bicauſe that noble, and ſo long looked for ſacrifice of the deth of Chriſt, which was by all thoſe ſacrifices after a ſorte ſhadowed, is now performed. For God hath geuen one only oblacion, wherby as we hauehave ſaid ſinne is condemned. By which ſo great liberality of God towardes vsus, both feare and alſo faith ought to be ſtirred vp in vsus. For if God to the ende he would aboliſhe ſinne, ſpared not his owne proper ſonne, what ſhall become of vsus, if we deſpiſe ſo great a ſacrifice, and tread vnderunder foote the bloud of the ſonne of God? On the other ſide who will not put his confidence in God, whom he ſéeth for our ſinnes to hauehave geuen his ſonne vntounto y^e deth? Wherfore we ought with a moſt ſtrong faith to embrace this ſacrifice. Neyther ought we here to regard the ſacrificing prieſtes, which boaſt that they can by theirThe ſacrifyce of Chriſt is not applied vntounto vsus by Maſſes. maſſes, and ſuperſtitions, and vngodly whiſperinges apply this ſacrifice vntounto vsus. In dede the holy ſcriptures teache, that one ought to pray for an other. But that y^• communicating of one man is ſufficient for an other, or that it applieth the death of Chriſt vntounto an other, that thing the holy ghoſt neuer taught. And ſithen the ſacramentes are foreign, That is, ſeales of promiſes, they can profite them onelyonly (if we ſpeake of thē which are of full age) which embrace thē by fayth. Wherfore, euē as it is not cōuenient, y^• one ſhould be baptiſed for an other, ſo doth it nothing profite, if one man receiue the Euchariſt or ſupper of the Lord for an other. For this were all one, as if a man ſhould take ſeales, by which promiſes are confirmed and tranſferre thē vntounto a blanke paper, which hath neither promiſe, nor any thing written in it, we may in déede when we communicate geue thankes vntounto God, for that he hath holpen our neighbours and brethren, and we may pray for them, that they may be confirmed. But to eate the ſacrifice or Euchariſt, or to offer vp Chriſt for other men, it is vtterly a fained inuention. And although we ſhoulde graunte thē thys, yet ſhould they not hauehave y^• which they ſo much ſéeke for. For thys is not peculiar vntounto prieſtes, but is cōmō vntounto al thē which celebrate y^• ſupper of y^• lord. Away therfore with theſe fained lies, & let eueryevery mā labor by his own proper faith, to take hold for himſelfe of this benefite of Chriſt, & to apply it vntounto himſelf, Augustine in his expoſition begon vponupon the epiſtle vntounto the Romanes, ſaith, that eueryevery one of vsus applieth vntounto himſelfe the ſacrifice of the death of Chriſt: For he ſaith, Touching the ſacrifice, of which the Apoſtle then ſpake, that is, of the burnt offring of the Lordes paſſion: that eueryevery man offreth for hys owne ſinnes, then when he is dedicated vntounto the paſſion of Chriſt through faith, and when by baptiſme be is noted by the name of faithfull Chriſtians. Now let vsus ſpeake of the third thing, namely to ſée what is the fruite of the death of Chriſt.

That the righteouſnes of God might be fulfilled in vsus, which walke not according to the fleſhe, but according to the ſpirite.] That which we hauehave turned, Righteouſnes, and others, Iuſtification, in Greke it is foreign which word ſignifieth that honeſty and vprightnes which is commaunded in the lawe: which although it be ſo called, yet are we not therby iuſtified: for the fulfilling thereof can be in no man, but only in him which is iuſtified. It is true in dede thatWe ſhalbe iudged according to our works, we ſhall not be iuſtified by them. we ſhalbe iudged accordinge vntounto thoſe woorkes: for God wyll render vntounto euerye manne accordynge to hys woorkes. For accordinge to the condition of the workes, the forme of the ſentence ſhalbe pronoūced. Yet are not good works the cauſes of that felicity which we looke for. For if they were cauſes, then ſhoulde they either be equall with the reward, or els they ſhould be greater then it. For this is the nature of cauſes, ether to excell the affectes, or at the leaſt wayes to beThe dignity of cauſes either excelleth or els is equall with the effec…es. How the preceptes of the law are fulfilled in vsus by Chriſt. equall with them: which thing that it can not be aſcribed vntounto workes, Paul ſufficiently declareth, when he ſaith, that the afflictions of thys lyfe are not woorthye the glorye to come, whiche ſhalbe reueled in vsus: But howe the preceptes of the lawe are fulfilled in vsus by the communion which we hauehave with Chriſt, which died for vsus, thus may be declared: bicauſe vntounto them which beleue in him is geuen the holy ghoſt, whereby their ſtrengthes are renued, that they may be able to performe the obedience of the lawe, not in deede a perfect and abſolute obedience: for that is not had ſo long as we liue here. Wherefore the accompliſhement of the lawe herein conſiſteth, that the ſinnes which we hauehave committed be forgeuen vsus by Chriſt: and the righteouſnes which he hath performed be imputed vntounto vsus: for that he is our head, and we on the other ſide his members. Laſtly this is to be looked for, that when we ſhall come vntounto the long deſired ende of chiefe felicity, thereHow Chriſt is called the ende of the law. ſhall then be nothing in vsus, which ſhall be repugnant vntounto the lawe of God. After this maner Chriſt is called the ende of the lawe: as one that hath not broken it, but fulfilled it: not only in that by his doctrine he deliuered it from the corrupt interpretacions of the Scribes and Phariſeis, but alſo becauſe he hath in ſuch maner as we hauehave now declared, accōpliſhed both it in himſelfe & in vsus. Wherefore as many as are without Chriſt, and are not pertakers of his death, and hauehave not forgeuenes of their ſinnes, and are voyde of the righteouſnes of Chriſt, and hauehave no deſire to fulfill the lawe, all theſe I ſays ſhall not attayne that felicity, wherein they ſhall hauehave nothing which is repugnant vntounto the law of God. Wherfore the iuſtification of the lawe can in them by no meanes be fulfilled. But who they be, in whome the righteouſnes of the lawe ſhall beginne to be accompliſhed, for that it hath alredy by the cauſe thereof bene declared, namely for that the faithfull are pertakers of the death and ſpirite of Chriſt, now alſo the ſame declareth he by the fruite.

Which walke not according to the fleſhe, but according to the ſpirit.] The regenerate walke according to the ſpiriteThis is a notable marke and condition, whiche followeth them. They walke accordinge to the ſpirite, in whome the ſpirite gouerneth, raigneth and beareth dominion. And contrarywyſe, they walke accordynge to the fleſhe, in whome the fleſhe beareth dominion. Theſe thynges ſtriue one againſte the other. But in this fighte the godlye onelye are excerciſed by ſtriuinge. For they which are ſtraungers from Chriſt do without any reſiſtance or fighting follow the fleſh:Faith which iuſtifieth doth after a ſort put of our fleſh. but they that are ſpirituall do geue chefe place vntounto the ſpirite. And hereby we ſée, that this is the nature of that fayth which iuſtifieth, to make a man in that plight, that his fleſhe being after a ſort put of, he liueth according vntounto the ſpirite. But thoſe which liue not ſo, the apoſtle proueth, nether to be deliuered from ſin, nor to be pertakers of the death of Chriſt, neither alſo to be obſeruers of the lawes of God. For he ſayth:

For they vvhichwhich are according to the fleſh do minde thoſe thinges vvhichwhich are of the fleſh, but they vvhichwhich are according to the ſpirite, doo ſauour thoſe things vvhichwhich are of the ſpirite.] They which liue according to the affection of the fleſh doo follow thinges hurtefull: and therefore they fall into death, and practiſe enmities agaynſt God. Whereby followeth, that they are nether pertakers of the ſpirite of Chriſt, nor yet of his death. But if a man ſhoulde ſaye that by the ſence of the fleſh men deſire meate, drinke, apparell, matrimony, & other things which pertayne vntounto this life, and theſe thinges are not damnable, nor hurtful: I would anſweare, that theſe thinges in dede of theyr own nature are not euil, but the meanes, whereby the vngodly deſire them, is both hurtfull and damnable.Why naturall appetites are ſinnes vntounto the vngodly For they ſeke them for theyr owne ſakes, and direct them not vntounto the glory of God, neyther are they ſtirred vp vntounto theſe deſires by fayth, or by the worde of God or by the ſpirite. Wherefore vntounto them they are ſinnes. And foraſmuch as all men before they are iuſtifyed, are indued by the affection of the fleſh, it followeth, that whatſoeuer they doo, is ſinne, and highly diſpleaſeth God. Wherefore by thoſe deedes, they can nether be iuſtified, nor prepare themſelues vntountoWhat the affection of the fleſh is. iuſtification. The woordes of the Apoſtle teach, that two kindes of affections are contrary and oppoſite▪ whiche that we may the better vnderſtand, let thys be for certayne▪ that the affection of the fleſh is nothing ells, then the vſe of humane ſtrengths ſetting a part the grace and ſpirite of Chriſt. And the nature of man is to be taken, not as it was firſt created of God, but, as it is now, vitiateThe affection of the ſpirite. and corrupt. But the affection of the ſpirite is the impulſion of the inſpiration of God, and vſe of the grace of Chriſt. Nowe let vsus ſe, what thoſe thynges are wherevnto the affectiō of y^e fleſh carie vsus. They muſt of neceſſity be good things For we deſire nothing but that which is good and that good is ether honeſt, profitableThree kindes of good things The affection of the fleſhe is deceaued two maner of …yes. or pleaſaunt. In theſe thinges the affection of the fleſh is two maner of wayes deceaued. For ſometimes it is ca…led vntounto theſe thinges which ſeme honeſt and are not: and which ſeme profitable and pleaſant, but in very dede are vn profitable & irkſome. An other error is, when it deſireth thoſe thinges, which in very dede: ſhould behoneſt, profitable & pleaſant, if they were deſired with right reaſon as it was inſtituted of God: ſuch as are theſe good workes which commonly are called ciuill or morall. Euermore the affection of the fleſh erreth in one of theſe two wayes. Wherfore all y^• works therof, ſeing they fa…le frō right reaſon, are ſinnes. Wherefore hereby is concluded, that a Chriſtian life hereinA Chriſtiā life wherin it conſiſteth conſiſteth, to hauehave a care vntounto thoſe thinges which are of the ſpirite, and to forſake thoſe thinges which belong vntounto the fleſh: that both we may ſeke for perfect good thinges, and alſo y^• we fayle not in the maner of deſiring them. But what are the effectes both of the fleſh and alſo of the ſpirite, Paul hath in manye places taught: and eſpecially in his epiſtle vntounto y^• Galathiās, wher he thus writeth: The workes of the fleſh are, adulteries, fornications, vnclenes, wantones, idolatry, witchcrafts, enmities, ſtryfes, emulations, brawlings, contencions, e…uies, murthers, dronkenes, bancketting, and ſuch other like: of which the Apoſtle ſaith, They which do theſe things ſhall not poſſeſſe the kingdome of God. But the fruites of the ſpirite (ſayth he) are, charity ioye, peace, lenity, goodnes, gentilenes, fayth, meke…et, and temperance. And Paul more playnely to declare the fight betwene theſe two affections, hath ſignified it, not only by the name of fleſh and ſpirite, but alſo hath added other epithetes or proprieties: namely, that the affection of the fleſh is death, and enmity againſt God: but the ſence of the ſpirite is life and peace. Now there is none which knowethWhat life is. not but that death is contrarye vntounto life, and enmitie, vntounto peace. By life he vnderſtandeth the motion of the wil of man, and of the whole man towards God.What peace is. But peace is the tranquillitye of conſcience and reconciliation wyth God. Paul in that he ſo amplifieth theſe thinges, playnly declareth, how neceſſary a thing regeneration is for vsus. And thereby alſo he exhorteth vsus to follow the better affection, namely, the affection of the ſpirite and of grace: for that the affectiō of the fleſh is called death. Which thing Ambroſe ſayth commeth to paſſe by reaſon of ſinne: for where ſinne is, there death of neceſſity followeth. But he meruaylethWhy the affection of the fleſh is called wiſedome. why this affection is after the …in tranſlation called wiſedome. And he anſwereth, that it is ſo called, bycauſe vntounto ſuch men it ſemeth wiſedom: for here vntounto they apply all theyr induſtry, craft, and ſubtility, namely, to ſinne: and they are wiſe to doo euill. Many alſo herein thinke themſelues learned and wiſe, bycauſe they will not beleue thoſe thinges, which paſſe the capacity of reaſon: as for example, the creation of the world, the reſurrection of the fleſh, the cōception of the virgē, and ſuch like. Theſe words declare that Ambroſe▪ vnderſtode the affection of the fleſh, as it extendeth it ſelfe vntounto infidelity or vntounto the minde. And vndoubtedly Paul in this place vnderunder affection cōprehendeth foreign & foreign, y^• is, the power of vnderſtāding, & the power of deſiring. With which ſentence Auguſtine agréeth, when he ſaith, that wiſedome chiefly conſiſteth in chuſing and refuſing. But it is manifeſt, that vntounto election are adioyned two powers, the power of knowledge, & y^• power of will. He addeth moreouer, y^• this affection is enmity againſt God: for they which are ſo affected, do fight againſt him. An horrible ſentence vndoubtedly. But it is moſt truly ſaid, that the fight of the fleſhe againſt the ſpirite, is a fight againſt God. Enmity, ſaith he, butThe fleſh fightings againſt the ſpirite fighteth againſt God. the latine text hath, enemy. But this ſemeth to be but a ſmall fault, foraſmuch as foreign with an acute accent in the firſt ſillable, ſignifieth enmity▪ but foreign with an accent in the laſt, ſignifieth, an enemy. And howſoeuer it be, it may be aſcribed ether vntounto the writers, or to the variety of bookes: for the accent is eaſely tranſfered from one place to an other. But we ought to conſider, that if we rede foreign, that is, enemy, it is a noune adie…tiue whoſe ſubſtantiue can be none other but this woord…, foreign whiche is engliſh… wiſdome, whiche we ſée is of the ne… ter gender. And th… ſhould it not to be foreign, but foreign. We ought therefore ofThis …hraſe of the Apoſtle maketh the thyng more vehement. neceſſity to rede foreign ▪ which ſignifieth, enmity: and that agréeth beſt with the ſcope of the Apoſtle. For he exaggerateth how great a deſtruction or hurt the affection of the fleſh is. And this is a vehementer kind of ſpech to call a wicked man wickednes, then to call him wicked. But how the ſence of the fleſhe is enmity againſt God▪ the Apoſtle thus proueth:

Becauſe (ſaith he) it is not ſubiect vntounto the lawe of God, yea neither indede can it.] Whoſoeuer reſiſteth the wil of an other man, and ſo worketh continually y^• he can not diſagre in any wiſe with him, is his enemy. Such is the affectionWhat an enemy is. of our fleſhe. Wherefore it is an enemy vntounto God, or rather it is euen very enmity it ſelfe againſt God. That booke vponupon Mathew (which is aſcribed vntounto Chriſoſtome and is called an vnperfect worke) vponupon theſe wordes of the Lord, He which ſeeth a woman to luſt after her, hath alredy committed fornication in hys hart, that booke (I ſay) ſaith, That the Lord may ſeeme to ſome to hauehave taken occaſion to condemne vsus: for ſuch affections hauehave we by nature, that euen at the firſt brunt we are in ſuch maner moued to luſt. And foraſmuch …s we are not able to prohibite theſe affections from riſing vp, therefore ſtreight way will we or nill we, we are made guilty of thys An vnapt diſtinction of affectes.precept. But it maketh a diſtinction of luſt: For there is one luſt (ſaith it) of the mind and an other of the fleſhe: and there is alſo one anger of the mynde, and an other of the fleſhe. Farther it addeth, that that ſentence of Chriſt is to be vnderſtand of the luſte of the mynde, and not of the luſte of the fleſhe: and that thys place of Paul may hauehave the ſelfe ſame ſence, namely, to vnderſtand that the wiſedome not of the mynde, but of the fleſhe can not be ſubiect vntounto the lawe of God. And ſo by this diſtinction taken out of the philoſophers, they thinke that they hauehave very well knit vp the matter. But with Paul the affection of the fleſhe is not the inferior part of the minde, nether is the ſpirite the mynde which poſſeſſeth the more nobler part of the ſoule: as we ſhall afterward more manifeſtly declare. But of how great credite that booke is, Eraſmus hath moſt plainely declared, who doubtles in iudging the writinges of the elders was a man of great diligence. And that that booke is none of Chryſoſtomes, he proueth by many argumentes. And Chriſoſtome himſelfe, when he interpreteth this place, ſaith, that by the affection of the fleſhe is vnderſtand the interpretation of the mynde, but yet the more groſſer part, ſo that it taketh hys name of the worſer part. For ſo ſometymes the whole man is called fleſhe, although he want not a ſoule. So he extendeth the name of the fleſhe euen vntounto the mynde. But he obiecteth: If a man neither is, nor can be ſubiect vntounto the lawe of God, what hope then ſhall there be of ſaluation? Much (faith he) for we ſee that, the thiefe, Paul, the ſinfull woman, Although our mind can not be ſubiect vntounto the law of God, yet is there hope of ſaluation The chaunging of the minde is of the ſpirite, and grace, and not of our owne ſtrengthes. Paul ſpeaketh not of action or doing, but of the affectes Chriſt by the good or euell tree, vnderſtoode eyther good or euil men. Chriſoſtom thinketh tares may be made wheate, which is not red in the Goſple.Dauid, Manaſſes, and Peter repented. So long (ſaith he) as thys affection ſhall ſo remayne, it can not be ſubiect vntounto the lawe of God: but foraſmuch as it may be changed, all hope is not to be caſt away. In writing thus, he teacheth nothing but that which is ſound. But this is to be noted, that this chaunge conſiſteth not in our ſtrengthes. For it is altogether of the ſpirite of Chriſt, and of grace. For as longe as we be as we were before, we our ſelues cā neuer change our ſelues. But afterward Chriſostome addeth, that peraduenture this affection of the fleſhe ſignifieth a wicked action: and that Paul ment nothyng els, but that an euill worke can neuer be good: And in the ſame ſence thinketh he is to be taken this ſentence of the Goſpell, where it is ſayde, That an euill tree can not brynge forth good fruytes. This interpretation I can in no wiſe allow, for that I ſée that Paul here ſpeaketh not of any action or worke, but ſpeaketh of the affect, féeling, and corruption of nature. Neither can I be perſwaded, that the Romanes were ſo blockiſh, that they neded to be taught that an euill action could not be good. But that Chriſt by the euill trée vnderſtoode not workes, but man, thoſe thinges doo manifeſtly declare, which are in that place by Mathew reherſed: For he had warned them to beware of falſe prophets, which come in ſhepes clothing, but within are rauening wolues. By their fruites (ſaith he) ye ſhall knowe them. Doe men of thornes gather grapes, or of briers, figges? Either make the tree good, &c. And farther that we may be chaunged (which thing we deny not) he goeth about to proue by the parable … tares. Tares (ſaith he) are made wheate, and chaunged into it. And therefore the goodman of the houſe would not hauehave them weeded out. But we finde not in the Goſpell, that tares ar chaunged into wheat. Only y^e lord would not hauehave y^e tares plucked vp, leſt perhaps y^• wheat being mixed with thē, bicauſe peraduēture y^• rootes of y^• wheat and of y^• tares being intricated together, ſhould be together plucked vp. But herein as we hauehave ſaid cōſiſteth not the cōtrouerſy. For we know y^• ſuch affects may be changed and broken. But he afterward ſayth: that that is done by the ſpirite and grace of God: which thing is both moſt true, & we alſo hauehave oftentimes affirmed y^e ſame. Howbeit (as Chriſoſtome is alwaies to much prone to defend frée wil, & humane ſtrēgth) he addeth: That this lyeth in our power, to receaue the ſpirite and grace: ſo that euerye Chriſoſtom thinketh that eueryevery one of vsus can do what he will him ſelfe, and that it lieth in our power to hauehave the ſpirite & grace. An other hard place of Chriſoſtome. Motions contrary vntounto the law are in the regenerate dayly made more remiſſe.man may do what he will. Which thing we vtterly deny. For if a mā can of himſelf receiue the grace of God, when it is offred, vndoubtedly ſuch a worke ſhould b… both good and alſo could not but pleaſe God: which yet ſhould be done of a man not yet regenerate, and ſo a trée being yet euill, ſhould bring forth good fruites: which according to the ſentence of the Lord is not poſſible. For vnles our ſtony hart be taken from vsus, and in ſtede therof a fleſhy hart be geuen vsus, we ſhall continually abide the ſelfe ſame, that before we were. Farther he addeth, that the law of the members doth no more rebell against the law of the mynde, neither doth it leade vsus captiues vntounto the law of ſinne. And that this is not ſo, I doubt not, but that eueryevery man hathe experience in himſelfe. And we hauehave before by moſt manifeſt reaſons declared, y^• thoſe thinges which Paul writeth in the 7. chap. of this epiſtle, doo pertaine vntounto men regenerate. Vnles peraduenture this be Chriſoſtomes meaning, that theſe motions in the regenerate ar daily made more remiſſe. But he vndoubtedly hereunto had not a regard, as thoſe thinges which follow do plainly declare. And it ſéemeth that he ſpake generally of this our tyme, which is ſince Chriſt offred himſelf vntounto the father, and ſuffred death. Auguſtine hath of this place a ſound interpretation. One and the ſelfe ſame ſoule (ſaith he) may be ſubiecte both vntounto the affecte of the fleſhe, and alſo vntounto the affecte of the ſpirite: as one and the ſelfe ſame water is bothe made warm▪ and is alſo by cold congeled, and made iſe. So that then if thou wilt ſay, that iſe is not whote, thou ſaist truly: and if thou wilt ſay moreouer, that iſe can not be whote, this alſo is true: for iſe ſo long as it is iſe can not be whote. But it is poſsible, that heat may be put to it, & the iſe may be reſolued & made whote. But that iſe, ſhould both keepe ſtill his own nature, & yet in the mean tyme be whote, it is vtterly vnpoſsible. After this maner the affect of the fleſh may either be taken away, or be broken, and a ſpirituall affecte ſuccede in his place. But that a carnall affect ſhould be made ſpirituall, it is by no meanes poſsible. If thou demaund, whither ſpirituall obſeruings of the commaundements of God ar vnpoſſible or no? I aunſwer, that in the oldenes of the fleſh they are vnpoſſible: but if the ſpirite and regeneration be added, they are not vtterly vnpoſſible, although the law of God cannot in this life be performed, no not euē of y^e moſt holieſt. For it pertaineth to the ſpirite of Chriſt, to tame the frowardnes of y^• fleſh, and when we are once come to death, vtterly to extinguiſh it. Now y^• theſe things are thus expounded, there remaine two errors to confute: wherof one is of the Maniches,An error of the Manichies. which therfore thought the fleſh to be called enmity againſt God, bicauſe it was created of an euill God, which continually reſiſteth the true and good God. But the matter is farre otherwiſe. For here is not entreated of the hypoſtaſis or ſubſtāce of the fleſh, but of the fault or corruptiō, which by reaſon of the fal of y^e firſt man is alwaies ioyned w^t it. An other error is of y^• Pelagiās, which wer not aſhamedAn error of the Pelagians. to ſay, y^• man by y^• ſtrēgths of nature is able to kepe y^• cōmaundemēts of God. From whome the ſcholemen at this day differ not much. For they affirme that a man without the grace of Chriſt is able to kepe the Law of God, as touching the ſubſtance of workes: although not according to the meaning of the Law: for they which are of that ſort, whatſoeuer they worke, it cā not be done of charity. And ſo they are not afrayd to ſay, that a man cā louelove God aboue all things though he want the grace of God. Nether in the meane time marke they, that the Apoſtle here ſayth, that the wiſedome of the fleſh is enmity agaynſt God. If an Ethnike ſhould at any time ſay that he loueth God aboue all thinges, when we hauehave diligently conſidered the matter we ſhall playnly finde, that vnderunder that diſſembled louelove lieth hidden in his hart a moſt greate hatred of God. And where as the Apoſtle ſayth, that the affecte of the fleſh is not ſubiecte vntounto the Law of God, he hath not a reſpect vntounto works moral or ciuill: but only (as I hauehave ſayd) to our corrupt and vitiate nature. And herein chiefely is the firſt table to be conſidered,The firſt table contayneth the force and vigour of the latter table. which requireth a perfect fayth, louelove, worſhipping, and feare of God: in which things cōſiſteth the force, vigour, and as it were the ſoule of the obediēce of the reſt of the commaundementes. Of thoſe thinges which hauehave hitherto ben ſpoken, the Apoſtle inferreth this concluſion, that they which are in the fleſh, cā not pleaſe God: and therfore they are nether deliuered nor recōciled vntounto God:They whiche are in the fleſh are euill trees. If the mē them ſelues can not pleaſe God. theyr workes can not be acceptable vntounto God. We muſt deſire a more aboundaunt ſpirite, that we may the more pleaſe God. So that this is a certaine token whereby we may know by the effect, and apoſteriori, as they call it, who they are that are deliuered from ſinne, and made pertakers of the benefite of the death of Chriſt. And if they which are in the fleſhe, can not pleaſe God, then it followeth that they are euill trées, which bringe not forth good fruite. Where are then merites of congruity, and of works (as they call them) preparatory? For if the men themſelues can not pleaſe God, vndoubtedly theyr workes can not be acceptable vntounto God. Wherefore miſerable is the eſtate of the wicked, which in no wiſe can pleaſe God. But it is our partes continually to pray for a more aboundant ſpirite of Chriſt, that we may more and more pleaſe him.

But ye are not in the fleſh, but in the ſpirite: bycauſe the ſpirite of God dwelleth in you. But if any man hauehave not the ſpirit of Chriſt, the ſame is not his. And if Chriſt be in you, the body is dead bicauſe of ſinne, but the Spirite is life bycauſe of righteouſnes. And if the Spirite of hym that rayſed vp Ieſus from the dead, dwell in you, he that rayſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodyes, bycauſe that his ſpirite dwelleth in you.

Ye are not in the fleſhe.] That which he before ſpake generally, he now perticularly applieth vntounto the Romanes, and after his accuſtomed maner diſcendeth from a generall theme to a perticular. Here is agayne in this place a ſentence which can not but figuratiuely be interpreted: for if we ſhould vnderſtādChriſoſtom ſaith that figures are neceſſary in the ſcriptures. Of theſe wordes of the Lord, this is my… body. ſimply, that we are not in the fleſh, the truth would ſhew the contrary. Wherefore Chriſoſtome vponupon this place ſayth, that it is a thing very daungerous alwayes to vnderſtand the ſcriptures according to the proper ſignifications of the words. I meruaile therefore, what our aduerſaries meane ſo much to iangle and to make ſuch an adoo, when we ſay that theſe wordes of the Lord, This is my body, are ſpoken figuratiuely? and that we vnderſtād them not, as though the body of Chriſt were carnally, really, and ſubſtantially in the bread. But that which is ſhewed forth, we teach to be the ſacrament of the body of Chriſt, whereby is ſignifyed, that hys body was faſtened vntounto the Croſſe, and his bloud ſhed for vsus. And this vndoubtedly is done with greate vtility, if we both beleue thoſe things which are ſet forth, and alſo receaue the ſacramēt with ſuch a faith as behoueth. But they ſay that Chriſt did not ſo ſpeake. I graunt he did not. But if it be ſufficient ſo to anſwere, why doo they not here alſo ſay, that Paul ſpake ſimply and appertly. Ye are not in the fleſh, for other interpretations hath he added none? If they ſay that that may be gathered by thoſe thinges, which he before ſpake, ſo alſo will we ſay that this may be gathered, as well by the nature of the ſacraments (whoſe nature is, to ſignify the thinges, whereof they are ſignes) and alſo by y^• which is there written, namely, that theſe thinges ought to be done in remembraunce of the Lord, and that they ſhould ſhew forth his death: and alſo by many other thinges, which are written in the 6. chap of Iohn. Farther Chriſoſtome vponupon this place ſayth, That Paul, whē he thus writeth, doth in no wiſe deny the nature of the fleſhe, but exalteth it to a more higher dignity, namely, that it ſhould rather obey the impulſion of the ſpirite, then luſt. So we ſay that when the fathers ſeme to deny that the nature of the bread abideth in the enchariſt, they deny not the nature of the bread, but declare y^• it is exalted to a higher dignity: namely to be a ſacramētAgainſt tranſubſtā tiation. How foliſh they are which by theſe words ſpeake againſt matrimony of miniſters. of the body of Chriſt, and now to ſerue to a ſpiritual purpoſe, and vſe. But they yet dote a gre…t deale more, which thinke that this place maketh agaynſt the matrimony of miniſters of the Church. For if it were ſo, he ſhould conclude vniuerſally, that all Chriſtians ought to liue without wyues. For there is no Chriſtian, after that he hath beleued in Chriſt, is any more in the fleſhe. We hauehave in dede a body, fleſhe, and members, meate, drinke, and matrimonies: all which thinges ſéeme to pertayne vntounto y^• fleſh: but we hauehave thē in God, to vſe thē according to the ſpirite, & not according to y^e fleſh. Neither doth Paul in this place meane any other thing, thē did y^• Lord in y^• Goſpell, whē he ſayd vntounto hys diſciples: Ye are not of thys world. Wherfore Ambroſe ſaith, that we hauehave ſuch a nature framed vntounto vsus, as we fel… it to be: & he addeth moreouer, That the wiſe men of the world are in the fleſh, becauſe they reſiſt fayth, and wyll beleue thoſe thynges only, which are agreeable to reaſon. This place againe teacheth vsus, that Ambroſe by the name of fleſhe vnderſtoode reaſon,Ambroſe by the name of fleſh vnderſtandeth reaſon alſo. What it is to be in the fleſh. and the higher partes of the ſoule. We ſay therefore, that to be in the fleſhe, according to the Apoſtles meaning, ſignifieth nothing els, then in all our actions to be ruled and gouerned by the ſence and affecte of nature, not yet regenerate in Chriſt. Now by this it appeareth, that it is proper vntounto a Chriſtian to follow thoſe thinges which are of the ſpirite, and to auoyde thoſe thynges which are of the fleſhe. And this propriety of a Chriſtian lyfe partly moueth vsus, not to forſake it: and is partly a note by which we may be made more certayne of our iuſtificationBy what note or ma…ke we are aſſured of iuſtification. and deliuery from ſinnes. And as it is the part of a man to be gouerned by the mynde and humane reaſon, and the part of a philoſopher to be ordred by the preceptes of doctrine, and diſcipline of wyſedome, and the part of a ſouldier to frame all hys doinges by the arte of warrefare, ſo is it the part of a Chriſtian to be moued by the ſpirite and ſence of Chriſt. And although eueryevery man hath hys proper vocation, and ought to follow ſuch offices and duties as are méete and conuenient for hym, yet as many of vsus as are of Chriſt, ought to meaſure our ſelues by thisA propriety common to a…l Chriſtians. propriety and certayne rule, continually to hauehave a regard how much we hauehave profited in the obedience of the ſpirite.

Foraſmuch as the ſpirite of Chriſt dwelleth in you. For he which hath not the ſpirite of God, the ſame is none of his.] That which he before ſpake, he now proueth by a ſtronge reaſon, & that they are not in the fleſhe, hereby he gathereth, becauſe the ſpirite of Chriſt dwelleth in them: whereas he ſaith, Foraſmuch as the ſpirite of God dwelleth in you, he maketh no doubt (ſayth Chriſoſtome) that the ſpirite of God dwelled in them: for this word, foraſmuch as, in this place is all one, as if he had ſayde, becauſe, ſo that the Greeke woorde foreign, is a particle cauſall. Ambroſe thinketh that Paul in this place ſpeaketh ſomewhat ſtaggeringly: for that the Romanes ſéemed ſomwhat to hauehave erred, and to attribute more vntounto the lawe, then was méete. Here are two thynges to be diligenlyThe ſpirite of God and the ſpirite of Chriſt is all one. By the ſpirite is not here vnderſtand any part of our ſoule. A metaphor of dwelling An argument taken of cōtraries The fleſh & the ſpirite are not ſo repugnante the one againſt the other, but that they may be both together in one and the ſelfe ſame man. marked: firſt, that the ſpirite of God and the ſpirite of Chriſt is one and the ſelfe ſame ſpirite: whereby appeareth that Chriſt is God. Secondly, that Paul by the ſpirite vnderſtoode not the excellenter parte of our mynde, as many dreame he doth. For he ſayth, that that ſpirite whereof he ſpeaketh, is the ſpirite of God and of Chriſt: which ſpirite (he ſaith) dwelleth in the faythfull Romanes, and in thoſe which are of Chriſt. The metaphore of dwelling is hereof taken, for that they which dwell in a houſe, do not only poſſeſſe it, but alſo do commaunde in it, and at their pleaſure gouern all thinges. So the ſpirite filleth the harts of the ſaints, & beareth rule in them. And the Apoſtle ſeemeth to take his argument of contraries: Therefore ye are not in the fleſhe, neither walke ye according to it, becauſe the ſpirite of God dwelleth in you. Not that theſe two thinges are ſo repugnant one againſt the other, that they can not be both together in one and the ſelfe ſame man, but theſe being compared together, are as contrary qualities: which when they are in the vttermoſt degrée, the one can not ſuffer the other. For it is not poſſible that with a moſt feruent colde, ſhoulde any heate be mingled. But if the cold be ſomewhat remiſſe, then may ſome of the contrary quality ſuccéede. Wherfore foraſmuch as in this life we hauehave not the ſpirite in the higheſt degrée, thereof it commeth, that there remayneth in vsus ſomewhat (I wyll not ſay much) of the fleſh, and of corruption, though the ſpirit in y^e meane time hauehave the vpper hād. For otherwiſe we ſhould be in the fleſh, neither ſhould the ſpirite (as Paul ſaith) dwell in vsus. For by this metaphore (as we hauehave ſayde) is ſignified, that the ſpirite poſſeſſeth our myndes, and beareth dominion in them. But if the nobler partes of the mynde be geuen vntounto the fleſhe, the ſpirite departeth awaye:The ſp… ſuffereth not th… ru… of the fleſh. for it canne not abyde the dominion of the fleſhe. Wherefore Dauyd, when he had fallen into gréeuous ſinnes, was for that tyme deſtitute of the motion of the ſpirite of God, and therfore he cryeth: Restore vntounto me the ioy of thy ſaluation, and establiſh me with thy principall ſpirite▪ Although in very dede he neuer fell away from election or predeſtination. And when the Apoſtle ſaith: He whiche hath By the ſpirite we are coupled with Chriſtnot the ſpirite of Christ, the ſame is none of his: He therfore by the ſpirite iudgeth our coniunction with Chriſt, bicauſe by it we are coupled with hym, and by it we are regenerate. Wherfore Chriſt in Iohn ſayth: Ʋnleſse a man be borne agayne of water and the ſpirite, &c. Wherby is ſignified, y^• that by which we are chiefly regenerate, is the holy ghoſt: but y^• water doth in y^• ſacrament of baptiſme repreſent the ſame as an outward ſigne. Water waſheth, watreth, maketh fertile, and hath in it manyEffectes of the ſpirite. other qualities, by which the nature of the ſpirite is declared: which ſpirit, whē it is come vntounto our mynde, the diſpoſition, propriety, towardnes, ſence, and motions of Chriſt are grafted into vsus: ſo that he which hath obteyned it, may ſay with Paul: I lyue, but not I nowe, but Christ liueth in me. And they which hauehave the ſpirite of Chriſt, are ſaid to be his, not after the common maner, wherby all creatures are called the children of God: For Chriſt ſaith in the Goſpel, All things are deliuered We belong vntounto Chriſt after a certayne peculier mannervntounto me of my father: But they are made his peculiar poſſeſſion, foraſmuch as now they are both called, and alſo are in dede his members, and are grafted into him, & ar moſt perfectly knit vntounto him, receiuing nouriſhmēt of him. Here we ſée, how foliſhly ſome anſwer, which whē they are reproued & admoniſhed of their duty, ſay, y^• they are not ſpirituall: for they cōſider not y^• by this anſwer they deny thē ſeluesThey whiche are truely Chriſtians, mu… needes be ſpirituall. The words of the ſcripture are not to be prohibited to the lay men. Chriſtians ought not to doubt whethe… they hauehave the ſpirite of Chriſt. The ſpirite departeth from vsus for two cauſes. to be Chriſtians: for if they be of Chriſt, they both hauehave his ſpirit, and alſo muſt of neceſſity be ſpiritual. They alſo are of an euil iudgemēt which take away y^• bokes of the holy ſcriptures out of the handes of the lay men, bicauſe they thinke y^• they hauehave not the ſpirit. For when they ſo ſay, they ſay they are no chriſtiās. For if they be chriſtians, they hauehave not only the ſpirit of Chriſt, but alſo the wordes of the holy ſcripture, which are the aſſured ſayings of the ſpirite, and are moſt conuenient for them. Laſtly, who ſéeth not, that they excedingly are deceiued, which commaūd vsus continually to doubt, whither we hauehave the ſpirite of God, or no. For vndoubtedly, if we oughte not to doubte whither we be Chriſtians, we oughte not to be in doubt whither the ſpirite of Chriſt do dwell in vsus or no. Ambroſe vponupon this place noteth, that the ſpirite of God departeth from vsus for two maner of cauſes: eyther bicauſe of the vnderſtanding of the fleſh, or els bicauſe of the actes therof: That is, either for falſe doctrine, or els for corrupt maners.

But if Chriſt be in you, the body in dede is dead, becauſe of ſinne.] Hitherto pertaineth the firſt part of this chapter, wherin hath bene declared, that although in the ſaintes there ſtill remayneth ſinne, yet therof followeth not condemnation: for it is taken away by y^e law of the ſpirit. But frō whence this ſpirit is deriued into vsus, hath ben ſet forth: namely, frō the death, which y^e ſon of God ſuffered for vsus. Farther, it hath … declared, what they are vntounto whome ſo great a benefite is come: namely, … which walke according to the ſpirite, and not according to the fleſh. Now he entreth into the ſecond part, wherin he teacheth, that we by the ſame ſpirite hauehave obteined participation both of the death and of the reſurrection of the Lord. And he exhorteth vsus, according as our duety is, to mortify y^e dedes of the fleſh, and to addict our ſelues wholy vntounto the ſpirit, by whom we hauehave obteyned ſo great benefites. And to knit together thoſe things which are to be ſpoken, with thoſe which are already ſpoken, the Apoſtle ſaith, But if Chriſt be in you. In that he thus ſaith, that Chriſt is in vsus, he ſheweth that it counteth it al one, for the ſpirite of God or of Chriſt to dwell in vsus, and Chriſt himſelfe to be in vsus: not that he meaneth, that the holy ghoſt and Chriſt, that is the ſonne of God are one & the ſelfe ſame hypoſtaſis or perſon. But as Chriſoſtome hath taught, this is the nature of the thrée perſons, that whereſoeuer the one is, there alſo the other are together preſent. Wherfore foraſmuch as y^e holy ghoſt is in vsus, it followeth of neceſſity that the ſonne of God which is Chriſt together with the father is in vsus. Which thing Paul hath expreſſedly pronounced vntounto the Epheſians when he ſayd: That Christ Not where ſoeuer Chriſt is accordinge to his diuine nature, he is there alſo according to his humane nature.by fayth dwelleth in our hartes. And yet it followeth not, that wherſoeuer Chriſt is according to his diuine nature, he is there alſo accordyng to his humaine nature. For his humaine nature, whether we hauehave a regard vntounto the ſoule or vntounto the body, is finite, neither can ſo be poured abroade infinitely, that it ſhoulde poſſeſſe and fill all things, as doth his diuine nature. Wherfore we graunt that the ſonne and the father are whereſoeuer the holy ghoſt is: and wherſoeuer we confeſſe the ſon of God to be, there alſo will we cōfeſſe Chriſt to be, but yet not alwaies according to his humane nature. For y^• is not poſſible. Paul ſaith in his …. epiſtle vntounto the Cor. that the elders dranke of the ſpiritual rock which followed thē, & that rocke was Chriſt. Of the rocke which was Chriſt.By which wordes are …. things to be vnderſtād: firſt y^• Chriſt was ſignified in that rocke, ſecondly, y^• he was in very dede preſent w^t the people when they dranke, as the holy hiſtory declareth. For it telleth, y^• God promiſed, that he would be preſet with his people at the rocke Oreb. And the ſame God was y^• ſonne, which could not then be preſent according to fleſh and humane nature, when as he had not yet put it on. And yet is he of Paul called Chriſte. And in the ſelfe ſame epiſtle, the fathers are ſayd to hauehave tempted Chriſt in the deſert: which can not be vnderſtand according to the humane nature: for as much as it was not then extātThe fathers … the wildernes tempted Chriſt. How it is to be vnderſtande, Chriſt to dwel in vsus. So when Chriſt is ſayd to dwell in vsus by fayth or the ſpirite, it doth not thereof follow, that ether his body or his ſoule dwelleth in our hartes really, as I may call it, and ſubſtancially. It is inough that Chriſt be ſayd to be in vsus by hys deuine preſence, and that he is by his ſpirite, grace, and giftes preſent with vsus. Nether is this (as ſome make exclamation) to go aboute to ſeperate the diuine nature from the humane. For we holde that the natures in Chriſt are ioyned together, and inſ…perable. And yet that coniunction maketh not, that the humane nature extendeth it ſelfe ſo farre a… doth the diuine nature. Which thing Auguſtine hath moſt manifeſtly teſtefied vntounto Dardanus Although I knowe there are ſome which go aboute by certayne wordes of his out his 96. treatiſe vpō Iohn to cauill, that he ment that Chriſt alſo according to hys humane nature is ſtill with vsus, although he be not ſene. For Auguſtine whē he interpreteth theſe wordsA place of Auguſtine expounded. of the Lord, I go to prepare you a place, ſayth, that thoſe places and māſions are nothing ells, then we our ſelues which beleue: which are as certayne dwelling places, vntounto which the father and the ſonne come, and abide in. But we muſt by the holy ghoſt be prepared, to be made mete dwelling places. Whē he thus expoūdeth theſe wordes he demaūdeth Why then ſayth Chriſt, that he goeth away, if we muſt be prepared? For he ought rather to be preſent. For if he depart away, we ſhall not …e prepared. Afterward when he ſolueth the queſtion, he thus writeth: If I doo well vnderſtande the, thou departeſt neyther from whence thou cameſt, nether from the place whither thou goeſt. Thou departeſt in hiding thy ſelfe, th…u commeſt in manifeſting thy ſelfe. But vnles thou abide in gouerning vsus, and we go froward …ning well, how ſhall a place be prepared for vsus? Behold (ſay they) by theſe wordes it is moſt manifeſte, that Chriſte hath not departed from vsus, but is preſent, although he lye hiddē. But theſe men conſider not, that theſe thinges are ſpokē of the diuine nature. For that is it which is ſaid to hauehave come from heauen, and out of the boſome of the Father. He came indede, not that he departed thence from whence he came, but bycauſe he appeared vntounto vsus vnderunder humane nature. Agayne he is ſayd to hauehave gone from hence, when he aſcended according to hys humane nature: not that he hath vtterly departed frō vsus, but for that the humane nature in which he appeared vntounto vsus being taken vp vntounto heauen, the preſence of his diuine nature lieth hidden with vsus, nether can it be ſene of vsus. And that this is the meaning of Auguſtine, may be proued by two argumentes. Firſt bycauſe he entreateth of our preparation, which belongeth vntounto Chriſt according to his diuine nature: for it worketh and inſinuateth it ſelfe in our hartes and mindes. Farther that place which he citeth out of the epiſtle vntounto the Corrinthians, whereas he proueth, that we are the dwelling places of God, teacheth the ſelfe ſame thing. Paul ſayth, that we are the temple of God, and the temple of the holy ghoſt, and that God himſelfe dwelleth in vsus: which vndoubtedly can not be referred vntounto the humane nature of Chriſt, but only vntounto the deuine. But the better to vnderſtād Auguſtines iudgement as touchingAuguſtine …eclareth how Chriſt is with vsus and how he is abſente from vsus. this matter, let vsus heare what he ſayth in his 50. treatiſe vponupon y^e ſelfe ſame Goſple of Iohn, where he expoundeth theſe words, The poore ye ſhall hauehave alwayes with you, but me ye ſhall not hauehave alwayes. For he ſpake (ſaith he) of the preſēce of his bodye: For according to his maieſty, according to his prouidēce, according to his vnſpeakeable & inuiſible grace is fullfilled that which he ſpake, Behold I am with you euē vntounto the end of the world. But according to the nature which the world tooke, according to that that he was borne of the virgen, according to that that he was apprehended of the Iewes; that he was faſtened vntounto the woode, that he was taken down from the croſſe, that he was wrapped in linnen, that he was layde in the ſepulcher, that he was made manifeſte in the reſurrection, ye ſhall not hauehave me alwayes with you. Wherefore? Bycauſe, according to the preſence of his body he was 40. dayes conuerſaunt with his diſciples: and when he had brought them forth, they ſeing him and not following him, he aſcended vp into heauen. He is not here, for he is there, and ſitteth at the right hand of the Father. And he is here, for he hath not departed hence touching the preſence of his maieſty. According to the preſence of hys maieſty, we hauehave Chriſt alwayes: according to the preſence of the fleſh, it was rightly …ayd vntounto the diſciples: Me ye ſhall not hauehave alwayes. For the Church had him a few dayes according to the preſēce of the fleſh: now it holdeth him by fayth, and ſeeth him not with the eyes. There ar alſo very many other places in which Auguſtine moſt manifeſtly declareth, that he was of this ſelfe ſame iudgmēt, Wherefore y^• this which Paul now ſayth, If Chriſt be in you, is not to be vnderſtād of his humane nature or body, thoſe things plainly declare which hauehave bene ſpokē of the ſpirit.How we receaue Chriſt and are ioyned vntounto him in the Euchariſte. By this place of Paul we are plainly tought how we receaue Chriſt in y^e euchariſt, & in what maner we are in it ioyned w^t him. For we hauehave hard, y^• by y^• deat… of Chriſt we hauehave obtayned his ſpirite. But in the ſupper of the Lord is celebrated the commemoration of the death of Chriſt, and of his body done vpō the croſſe, and of his bloud ſhed for vsus: and this not only in wordes, but alſo in the ſimbols of the bread and wyne, which repreſent the body and bloud of Chriſt. Wherefore if by faith we embrace thoſe thinges, which we are put in mynde of, we then obtayne the ſpirite of Chriſt, and Chriſt himſelfe is in vsus, as Paul in this place teſtifieth. But there is no néede to require the body and fleſhe of Chriſt according to hys naturall and real preſence, which yet we hauehave ſufficently ſpiritually preſent, when we apprehend them by fayth. Chriſoſtome out of this place gathereth very many and gréeuous diſcommodities, which men, that are deſtitute of the ſpiriteThe diſcommodities which hap…ē vntounto thē which are …eſtitute of the ſpirite of Chriſt. of Chriſt, fall into: for they are holden in death and in ſinne, they excerciſe enmities agaynſt God, they can not obſerue his lawe, and though they ſéeme to be of Chriſt, yet are they not. For Paul will declare, that they are not pertakers of the death and of the reſurrection of the Lord. For he ſaith:

Commentary on Romans, Chapter 8 (1 of 5)

The eight Chapter.