Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The twelfth Chapiter.

I Beſech you therefore, brethren, by the mercies of God, that ye offer vp your bodyes a liuing ſacrifice, holy, and acceptable vntounto God, whiche is your reaſonable worſhipping.

I beſech you therefore brethren.] Phiſitions are accuſtomed to clenſe a ſore or wound of all matter and corruption, and then to anoint it with ſoft and gentle medicens. So Paul hath firſt by a ſharp diſputacion confuted the arrogancy of thē, which had confidence to be iuſtified by the lawe or by philoſophy, and that through their owne ſtrengthes, now therefore he turneth himſelfe to perſwade to an holy life and to good workes, whereby we are renewed, and are made perfect by a righteouſnes cleauing vntounto vsus. Wherefore firſt he eſtabliſheth the doctrine of iuſtification: and then that being finiſhed he exhorteth to the fruits and endeuors of good workes. Let the aduerſaries learne at the leſt way by this methode of the Apoſtle, that good workes go not before iuſtification. For firſt we muſt be regenerated, & afterward bring forth the fruites of regeneration. And this part is not to be neglected, for it is added vntounto the former as a fruit thereof. For why doth God iuſtify vsus, and regenerate vsus by faith in Chriſt? Doth he it to the end, we ſhoulde abide ſtill in ſinnes? Aul. Fuluius when he had called backe his ſonne from the retinew of Catiline, and was now ready to kill him, ſayd, I begat thee not to Cateline, but to thy countrey. So God hath not regenerated vsus vntounto ſinne, but to innocency and holynes. Wherefore Paul in this chapiter deſireth vsus, and that for Gods ſake, to lead a life worthy his benefits. But what thoſe benefits are, we before at large hauehave declared. For when we lay in ſinnes, and could by no meanes rayſe vp and heale our ſelues, he of his mere mercy iuſtified vsus, for Chriſtes ſake. And to bring this to paſſe, he ſuffred his only & dearly beloued ſon for our ſakes to be deliuered vntounto y^• death, & that vntounto a moſt ſhameful death, namely y^• death of the croſſe. And ſo great was his goodnes towards vsus, y^• before the foundacions of the world were layd he elected vsus and predeſtinated vsus to eternall felicity. By theſe moſt excellent benefites of God towardes vsus we are ſtirred vp to behaue our ſelues in ſuch worthy and conuenient ſort as thoſe benefites require. The forme of this prayer is anThe forme of this prayer is in obſecration. obſecration. For he entermedleth the mercyes of God, and deſireth them for theſe mercyes ſakes. And this forme of prayer is very neceſſary for the miniſters of the Church. For Salomon ſayth in his 8. chapiter of Prouerbes, The poore man ſpeaketh with obſecrations. But the rich man anſwereth thinges hard or rough. And the poore man therefore ſpeaketh gently, and lowly, and by way of obſecration, for that he ſéeth that he wanteth fauour and authority, and by that meanes may eaſely be reiected. And therefore he entermedleth thinges holy and diuine, by which he thinketh he with whome he hath to do may moſt be moued. But the miniſters of the Church although their dignity be great, yet for that to the world, as touching the outward appearance they ſéeme abiect, therefore they oftentymes fall to obſecrations. This worke of the miniſters Paul declareth in the 2. to the CorrinthiansIt is meete for the miniſters of the church to vſe obſecrations vntounto the people. the 5. chapiter. We are (ſayth he) ambaſſadors for Chriſt, as though God did beſech you through vsus, we deſire you in Christes steede that ye be reconciled vntounto God. And in the ſame epiſtle in the 10. chapiter he ſayth: Now I Paul my ſelfe beſeech you by the goodnes and meekenes of Christ which when I am preſent amongst you, am baſe and humble. And in the fourth chapiter of the firſt to the Corrinthians, We are blaſphemed, and we beſech. And yet is not this ſayd, as though the miniſters hauehave not power erneſtly to reproue, and ſometymes ſharply to chaſtice. For Paul ſayth in the epiſtle to Philemon, Wherefore though I be very bold in Christ to commaund thee Miniſters may alſo reproue and ſharpely cha…en and commaund.touching thy duty, yet for loues ſake I rather beſeech thee, though I be as I a…, euen Paul aged, and euen now a priſoner of Ieſus Chriſt. Sometimes alſo Paul vſed that ſeuerity. For in the Actes in the 10. chapiter he ſayd, O thou ſonne of the deuill full of deceat, and of all guile: how long peruertest thou the strait wayes of the Lord? Behold the hand of the Lord is vppon thee, and thou ſhalt be blinde, and ſhall not ſee for a tyme. And in the fourth chapiter of the firſt to the Corrinthians, Will ye that I ſhall come vntounto you with the rod, or with the ſpirit of lenity? And vntounto the Galathians, O ye fooliſh When obſecrations are to be vſed, and when obiurgatiōsGalathians. He alſo deliuered ſome to Sathan to the deſtruction of the fleſhe. But thou wilt paraduenture aſke: when it is moſt mete to vſe obſecrations, and when ſeuere obiurgations? The prudent miniſter may deale in this matter as occaſion ſerueth: with men obſtinate, arrogant, and liuing without the feare of God, he muſt deale more ſharply. But vntounto godly men and ſuch as are weake andThe law and the prophete… vſe not obſecrations. faynt harted, he muſt vſe obſecrations. Howbeit this is to be noted, that neither the lawe nor the Prophets vſe obſecrations. For the lawe threatneth, and commaundeth, and ſpeaketh with authority, and menaceth puniſhments if any tranſgreſſe. And the Prophets were interpreters of the lawe: and in maner had to do with them which were contaminated with impiety and all kindes of ſinnes. And therefore I thinke are not found in thē any ſuch obſecrations. Neither did Chriſt, as farre as we can gather by the Goſpels, vſe them. For in him was a ſingularChriſt alſo vſus…d …ot obſecra…ions. authority and dignity. Therefore he is ſayd to hauehave taught with great authority and grauity, and not as the ſcribes and Phariſeyes and he had oftentimes to do with hipocrites, and with moſt peruerſe oppreſſors of the ſinagoge. But Paul beſecheth vsus, and that, as we hauehave ſhewed, not beſides his office. Now it is our part neither to contemne him, nor God which ſpeaketh in hym. For if we deſpiſe theſe that in ſuch ſort beſech vsus, what puniſhment is it that we are not worthy of? If we will hauehave our prayers to be hard of God, let vsus not ſuffer theſe obſecrations to be in vayne. Moreouer by this kind of prayer we are taught, that monitions, obiurgations, and obſecrations, are not in vayne, as many thinke) although the whole eſtate of our ſaluation be aſcribed vntounto the grace of God. For Paul as weObſecrations are not in vayne although our ſalu…tiō depend … holy of grace. heard, hath playnly taught, that it is not of him that willeth nor of him that runneth, but onelyonly of God that hath mercy: who yet now exhorteth and beſecheth vsus. Doubtles whatſoeuer pertayneth to our conuerſion is wrought by the grace of God, but therto it vſeth ſondry inſtruments, namely, the preaching of the goſpel, admonitions, reprehenſiōs and puniſhementes. For by theſe meanes men are called agayne into the right way. Wherefore none of vsus ought vnderunder this pretence to ceaſſe of from doing his office. Yea rather let vsus admoniſh them that are fallen let vsus pricke forward the ſlowe, and finally let vsus exhort al men to holines: which thing we ſee Paul now preſently doth. For although we our ſelues can not make our words of efficacy, yet ought we to referre the matter vntounto GOD to vſe them according to his moſt iuſt pleaſure, eyther to the ſaluation or to the condemnation of them with whome we hauehave to do. Paul in this obſecration entermedleth a thing of moſt excellency, namely, the mercy of God: and that the greatnes and power thereof might the more manifeſt appeare, he vſeth the plurall number.Many effects of the mercy of God. I beſech you (ſaith he) by the mercyes of God. And what theſe mercyes were and of what ſort he hath before declared in his diſcourſe: and therefore there is no néede in this place of any new explication touching this matter. But let them which are ſtudious in the holy ſcriptures note, that there are many effects of the mercy of God. And therfore Paul beſecheth by the mercies of God, as mothers are wont, when their children are ſtubborne and will not be ruled, to beſech them by their breaſtes that gaue them ſucke, and by their wombe which bare them for they ſet forth vntounto them their chiefeſt benefites towardes them: that they bare them in their wombe: and after when they were borne nouriſhed them with their breſts, which offices although they were very paynfull yet by reaſon of the ſingular louelove they ſéemed to the mother thinges ſweete. So here the Apoſtle beſides infinite other benefites of God towardes men maketh mencion of the mercyes of God: by which firſt we are regenerated in ſpirite: and after that by them we are both fed and ſuſtayned in this way wherein we ſtand. In this heate of prayer the talke of Paul is inflamed & ſet on fire. For it manifeſtly appeareth that theſe words came not from the lippes onelyonly, or were but ſpoken with the tonge, but they came wholy euen from the bottom of the hart. And which ought more vehemently to moue vsus, he requireth nothing againſt our owne commodities and profite, for heDemades againſt Philip. requireth nothyng els, but that we ſhould leade a life worthy our calling. Demades when he ſaw king Phillip very merry, and daunſing amongſt the captiues, and vpbraiding vntounto them their calamitye, ſayde vntounto hym, Seing that fottune hath put on thee, the perſon of Agamemnon, art thou not aſhamed to behaue thy ſelfe like Therſites? Wherfore Paul requireth this, that foraſmuch as not Fortune, but God himſelf hath put on vsus not a perſō, but the moſt true dignitie to be the members of Chriſt, and his children, we ſhould not ſhew our ſelues to be loſt children and ſtrangers from God.

Now wil we declare what he perticularly deſireth. He deſireth vsus to offer our ſelues vntounto God. And this oblation he ſaith ſhal hauehave the nature of a ſacrifice. And that we may the redilier vnderſtand what Paul meaneth, it ſhall not be from theWhat a ſacrifice is. purpoſe to conſider, what a ſacrifice is. A ſacrifice is a voluntary action, wherein we worſhip God, and offer vntounto him ſomewhat, wherby we teſtifie his chiefe dignity and dominion, and our ſeruitude and ſubmiſſion towardes him. In this definition are expreſſed all the cauſes. The matter is the oblation: the forme is the action, not a naturall action, but y^• which is done with election, and inſpired, by the holy ghoſt: neither is it a politicall or economical action but a religious action: for that pertayneth to the worſhipping of God. The end is to teſtifie our ſeruitude and ſubmiſſion towardes the ſo great highnes and dominion of God. Wherefore we by good right belong to his proper poſſeſſion, which hath at the beginning created vsus, and afterward when we were loſt redemed vsus. And ſacrifice is deuided accordingDiuiſion of ſacrifices. to his proprieties: ſo that one kind of ſacrifice is called foreign, that is, a ſacrifice of thankes geuing: and an other is called foreign, that is a ſacrifice of expiation or purging. That ſacrifice which we ought to offer is not a ſacrifice of expiation.It is lawful for vsus to offer a ſacrifice of thankes geuing, but not a ſacrifice of expiation. For, that preheminence was geuen to Chriſt only, by the one only ſacrifice of himſelfe which he offred vponupon the croſſe to conſummate & accompliſh all things. But the geuing of thankes which we offer vntounto God in this ſacrifice is very excellent. And this ſacrifice of thankes geuing is deuided by the matters about which it is occupied. For vntounto God were offred either prayers, or firſt fruites, or ſome kind of life (as of the Nazarites) or finally ſome certayne oblations and offrings. And to this laſt part pertayneth, that which Paul in this place exhorteth vsus vntounto: for he willeth vsus to make our ſelues oblations vntounto God. Ambroſe in this place demaundeth, why oblatiōs were in y^• old ſacrifices killed. And he putteth two cauſes: firſt,Why oblations were ſlayne. that they which ſacrificed ſhould vnderſtand what they had deſerued: ſecondly, that by that ſlaughter ſhould be ſhadowed the death of Chriſt. Which two cauſes may ſerue vsus alſo as touching this our kind of ſacrifice. For it is neceſſary, that the dethIn this ſacrifice are ſinnes to be killed. which ſinnes hauehave brought vntounto vsus, we agayne rebound vntounto ſinnes, and that in our ſelues we kil wicked affects. And to doo this, the death of Chriſt doth not a litle pricke vsus forward. For if he would for our ſakes in this ſort die, how much more ought we for his ſake with a redy mind to offer this ſacrifice? And doubtles there is no other ſacrifice more noble. For here we offer not outward thinges, but our ſelues. And Auguſtine in his booke de Ciuitate De… ſayth, that that outward ſacrifice The outward ſacrifices were ſimboles of the inward ſacrifice.in the old time was a ſigne, whereby was ſignified this inward ſacrifice, wherein we offer vntounto God both our ſelues and all that we hauehave. Seing therefore we now ſe that that whereunto Paul exhorteth vsus is a ſacrifice, and that a ſacrifice of thankes geuing, wherein we offer vntounto GOD all that we hauehave and alſo our ſelues, now let vsus ſe how Paul deſcribeth thys ſacrifice.

Your bodies.] When he nameth a, Body, by the figure Sinecdoche he vnderſtandeth the whole man, which alſo is ſometimes vnderſtanded by this worde ſoule. For ſo is it written, that Iacob entred into Egipt with 70. ſoules. And theWhy man … oftētimes in the ſcriptures called body & fleſh ſcriptures therefore oftentimes call man by the name of fleſh, and of the body to put vsus in mind of our infirmity, and chiefely of ſinne, which we draw firſt of propagation by the body. Wherefore this word body in this place is not the name of nature, but of corruptiō. For corrupt affects ought to be mortified, and good affectsBody is not here the name of nature, but of corruption. ſubſtituted in theyr place, that our offring may be acceptable vntounto God. This ſelfe thing ment the Apoſtle when he wrote to the Coloſſians, Mortifie your members which are vponupon the earth: in which place by members he vnderſtandeth that tirannicall law of ſinne, which chiefely beareth dominion in the members, and in the whole man. And Paul before in the ſixt chapter, knowing, ſaith he, that our old man is crucified with Chriſt, that the body of ſinne ſhould be aboliſhed. In which place is vſedThe body of ſinne. the Hebrew phraſe. For it is ſayd The body of ſinne in ſtede of the body obnoxious to ſinne. But he more manifeſtly by the name of body vnderſtandeth the whole man, when he thus writeth, Let not ſinne raigne in your mortall body. For he ment y^• ſinne ought to be prohibited not only from the body, but alſo from the mind and from the whole man. And the ſame thing he ment when he wrote in the ſeuenth chapiter. Vnhappy man that I am, who ſhall deliuer me from the body of this death? For he deſired not ſo greately to be deliuered from the nature of the body. For in an other place he ſayth, We deſire not to be ſpoyled of that we hauehave, but to be adorned a new. Wherfore he deſired that he might at the length be deliuered from corrupt affects and motions both of the ſoule and of the body. Hereto alſo tendeth that which is written in the firſt to the Corinthians, I chastice my body and doo bring it into bondage. For there is chiefely entreated of the mortification of affects, and not only of the outward tormenting of the body. If we ſo vnderſtand the matter, the ſacrifice ſhalbe ful and perfect. For by this meanes as we hauehave receaued all whole of God,As we receiue all whole of god to hauehave our being▪ ſo aga…ne let vsus render al whole vntounto him. An error of Plato. ſo in the other ſide we ſhall render all whole vntounto God. Which thing as it ſemeth they of Platoes ſect rightly vnderſtoode not. For they, as farre as may be gathered out of …imeus, were of this opinion, that the minde onelyonly and reaſon are immediatly geuen of God. For they held that the ſubſtance of the body is drawen of the elementes: but the temperature, which they call the complexion they ſayd is drawē of the celeſtiall ſpheares: and the affectes and groſſer partes of the ſoule is drawen of Deuils. And therfore they taught that the mind and reaſon ought to be rendred vntounto God. But we know that the whole mā is formed of God, and therfore ought he all whole to be rendred vntounto him. And if we be now grafted into Chriſt, & hauehave geuen our ſelues all whole into the poſſeſſion of God, we ought perpetually to offer vp our ſelues all whole vntounto him. This ſelfe thing Paul before touched in the ſixt chapter, when he thus wrote, Geue not your members as weapons of iniquitie vntounto ſinne, but geue your ſelues vntounto God, as they that are on liue from the dead, and geue your members as weapons of righteouſnes vntounto God. Which thing vnles we do, we incurreA man to withdraw himſelfe frō God, is ſacriledge. into the moſt greuous crime of ſacriledge. For when we withdraw our ſelues frō God, we take away from him a thing moſt excellent, that thing I ſay, which of all ſacrifices is vntounto him moſt acceptable.

A liuing ſacrifice, holy, & acceptable vntounto God.] If Chriſt would for our ſakes be made an oblatiō, it ought not to ſeme greuous to any of vsus, if we on the other ſide be made oblations, & be ſacrificed vntounto God. For hereto are we predeſtinated,He is not a good chriſtian which refuſeth to take vponupon him the condition of his head. to be made like vntounto the image of the Sonne of God. And euen as he is not a good citezin which cannot be content with the common condition of other citezens, ſo or rather much les is he to be counted for a good Chriſtian which refuſeth to take vponupon him the condition of his head or firſt borne brother. As touching the name of a ſacrifice or oblatiō in latten called hoſtia or victima, we ought to know that either of theſe woordes is deriued of the victory gotten of enemies. For thoſe verſes of Ouid are commonly knowne of all men.Wherof theſe words hostia and victima ar deriued.

Victima, quae dextra cecidit victrice vocatur

Hoſtibus a domitis hoſtia nomen habet. That is.

Victima, of hym that ouercommeth, takth his name:

And Hoſtia, of enmies ouercome, doth take the ſame.

Wherfore ſeyng that by Chriſt is now gotten the victory, whereby he hath ſet vsus being now redéemed by his bloud at libertie, we ought by good right to offer vp our ſelues as ſacrifices vntounto him: to y^• end to geue thanks vntounto him for ſo great a benefite. And that we ſhould not erre in this ſacrifices, Paul here diligentlye deſcribeth the proprieties of a Chriſtian ſacrifice. For ſo it was in the olde lawe expreſſedlye commaunded, what faultes ſhoulde be taken héede of in chuſinge of Sacrifices. And doubtles godlye men had at that tyme a greate care not to offend that way. And in Malachy the Prophet, God gréeuouſly complayneth of the couetous and vngodly: which whē as they had in their heards and flockes whole, fa… and ſtrong cattaile, would notwithſtanding ſacrifice weake, leane, and diſſeaſed cattayle, wherfore the Apoſtle willeth vsus that it be a liuely ſacrifice. For dead ſacrifices pleaſe not God. And in the old lawe, if a man had touched a dead carkayſe, he was made vncleane: wherfore we ought to take hede that our bodies be not ſubiect vntounto ſinnes. For they which are ſo as ſayth Ambroſe, are vtterlye addicted vntounto death. Thoſe are called liuing things, which are moued of thē ſelues, namely, of a beginning within them: and are not driuen of any outwarde force, which they called violent force: by which motion wood, ſtones, and yron, are moued hither and hither. Wherfore we ought to be the ſacrifices of GOD, not by force, but from the hart and willingly. A conſideration alſo is to be had to that, wherby we are ſtirred vp to worke. And we muſt in any wiſe beware, that that ground be not euill: ſuche as is theyrs whiche are moued only by the luſtes of the fleſhe, or by humane reaſon, or by the impulſion of the deuill to doo thoſe thinges which they do. Thoſe bodys which are in very déede liuing before God, are moued by the ſpirite of God, and therefore they can not lye weltring in idlenes. Then vndoubtedly do Chriſtians liue, when they alwayes diligentlye do thoſe things which may both pleaſe God, and aduaunce eyther our ſaluation or the ſaluation of others. For they which liue idly, are not worthy to be ſacrificed vntounto God. For idlenes ſéemeth to be a certayne participation of death. Therfore Seneca when he paſſed thorough a village longing to one called Vatia, a man full of idlenesIdlenes is an image of death. and geuen to pleaſures, Here (ſayde he) lyeth Vacia, ſignifying therby that ſuch may ſéeme not only to be dead, but alſo to be buried. Wherfore let the ſacrifice be liuing and chearefully moue it ſelf to thoſe things which pleaſe God. And where henſe this life hath his beginning Paul teacheth to the Galathians, In that (ſayth he) I liue in the fleſhe, I liue in the fayth of the ſonne of God. And Abacuch the Prophet ſayth, The iust man liueth by his fayth. Paul mought aptly commaund theſe thinges, when as he had before aboundantly reaſoned of Iuſtification, and of the life of the ſoule which is to be obteyned by fayth. Wherfore by this place we are taught, that men not yet iuſtified can not be ſuch ſacrifices. For they want, that life which the holy ghoſt aboue all other things requireth.

Holy.] foreign. The Etymologye of which word Plato thus deſcribeth in Cratylo:Men not yet iuſtified cannot be ſacrifices vntounto God. What holy is. as though it were compoſed of foreign, a particle priuatiue, and foreign, that is, earth: wherfore foreign are thinges impolluted and chuſed from all earthly filthines and dregges. And with the Latines this word ſanctum that is holy, ſignifieth y^• which is conſecrated with bloud, as Seruius ſayth, writing vppon theſe wordes in the 12. booke of Aeneidos, Qui foedera numine ſancit. And his opinion is, that ſancire amongſt the elders was to cōſecrate with bloud. Martian the Lawyer in the Title De rerum diuiſione, ſayth Sanctum, is a thing vnuiolated, and which is defended and guarded from the iniury of men. And he thinketh that the name is deriued of the Herbes, called *Sagmen is a kind of graſſe plucked vp with earth.ſagmina, which the Legates of Romanes caried with them, to the end their enemies ſhould do them no violence. But Vlpian, De ſignificatione verborum ſayth, that Sanctum ſignifieth all one with firme, fixed & ſtable. And that ſancire is all one with to appoint, & conſtantly to decre. All theſe ſignifications agree very wel with that thing whereof we now entreate. For our ſacrifice ought to be conſecrated with the bloud of Chriſte. Further it ought to be certayne and ſtable, which ought neuer to be reuoked or to be chaunged: and finally, it ought to be purged from the filthines of ſinnes.

Acceptable vntounto God which is your reaſonable worſhipping.] Plato in Eutiphrone, when he had appointed to entreate of holines, confuted this definition, wherein that was ſayd to be holy, which is beloued of God. For he thinketh thatThinges holy hauehave this property to be beloued of god this is rather a property of holines then the definition thereof. For thinges holy ſéeme to hauehave this propriety, to be beloued of God. Therfore the Apoſtle aptly vntounto holines of life addeth foreign, that is, acceptable vntounto God. And it is all one as if he ſhould hauehave ſayd, If your ſacrifice be holy, it ſhall alſo be acceptable vntounto GOD. And in the meane tyme he ſéemeth to hauehave alluded to that which is written in the law, namely, that God accepted as a moſt ſwéete ſmelling ſauour thoſe ſacrifices, whiche are done as they ſhoulde be done. The Hebrues ſaye: Richan Iehouah.

Your reaſonable worſhipping.] This oblation is called reaſonable by anWhy our worſhipping is called reaſonable. Antitheſis to the ſacrifices of the Iewes and of the Gentiles. For they conſiſted of brute beaſtes: or els as Origen interpreteth it, for that our ſacrifice is ſuch that we therof can render a reaſon to them that require it. Such doubtles were not the ſacrifices of the elders. For the Iewes could geue no reaſon why God choſe out for his ſacrifices, rather theſe beaſtes then other, or why he would be worſhipped rather after this maner then after that. That which we in Latine reade Cultum, that is, worſhipping, is in Greke, foreign: whiche woord, as the Latine Fathers write, and eſpecially Auguſtine in his 10. boke, De ciuitate Dei, the 1. chapiter, properly ſignifieth the worſhipping of GOD. For although (ſayth he) manye other things are worſhipped, yet this worſhip called foreign belongeth not vntounto them. As touching the ſubſtance of the thing we deny not, but that vntounto God is dewe a certayne worſhippinge whiche is not to be communicated vntounto thinges created: Howbeit that foreign doth with the Grecians always ſo ſignifie: I am not able to affirme, for as Suidas ſayth, foreign is foreign, that is, to ſerue for a reward or hire. And in the holy Scriptures where we reade, that the feſtiuall dayes ought ſo to be kept, that in them ſhould be done no ſeruile worke, y^• Greke edition hath it thus, foreign. This word foreign alſo, that is, to ſerue, doth not ſo properly belong vntounto creatures, that it is not alſo attributed vntounto God. For the Apoſtle many tymes calleth him ſelf foreign, that is, the ſeruaunt of Ieſus Chriſt: as alſo with the Hebrues this word Abad, which ſignifieth to ſerue, ſignifieth y^• obeyſance, which we geue both vntounto God, and alſo vntounto y^• creatures. By theſe wordes we may gather that all Chriſtians are now ſacrificers: as which ought not only to ſacrifice themſelues, but alſo others: which thing they chiefly accompliſhAll chriſtians are ſacrificers The miniſters of the worde of God aboue all other do ſacrifice. which preach, teach, exhort and admoniſhe their neighbours to returne vntounto Chriſt, y^• when they fal they ſhould repent and returne againe into the right waye. This thing Paul pronounceth of himſelfe in the 15. chapiter of this epiſtle. By the grace (ſayth he) which is geuen vntounto me, that I ſhould be the Minister of God amongeſt the Gentiles. In that place ſayth, that he is foreign, and foreign foreign: as if he ſhould ſay, that he ſacrificed the Goſpel, that the oblation of the Gentiles might be made foreign, that is, acceptable & ſanctified in ſpirite, &c. But in my iudgement it ſéemeth moſt likely, that Paul ment in theſe wordes to comfort thoſe which were newly conuerted vntounto Chriſt, aſwell Iewes as Gentiles. For our religion mought ſéeme vntounto them at the firſt ſight very ſlender and bare: as which wanted that goodly ſhew and outward decking of ſacrifices. ButOur religion want…th not conuenient ſacrifices. the matter ſayth Paul, is farre otherwiſe then ye thinke it is. For we alſo hauehave our ſacrifices: but they be liuing, holy, reaſonable, and acceptable vntounto GOD. What more ſharper ſpurres can be put to our ſydes to cauſe vsus to leade a godly and holy life, then to be taught that we ought all to be ſuch ſacrifices, & the offrers vp alſo of thoſe oblations? He that is not moued with theie reaſons to liue holily and innocently, I ſée not doubtles, by what other meanes he can be moued.

And apply not your ſelues to the figure of this world: but be ye tranſformed in newnes of your minde, that ye may allow what is the will of God: good, acceptable, and perfect.

And applye not your ſelues to the figure of this world, but be ye tranſformed in newnes of your mind.] They which teache Muſicke do not onelyonly teache howThe order of teachyng vſed of M… ſicions. men ſhould ſinge, but alſo do therewithall inculcate how men ſhould not ſing that the ſcholers may perceaue, both what thy ought to follow, and what to auoyde. So Paul here teacheth what is to be done in this ſacrifice, & what is to be eſchewed. Imitate not (ſayth he) this world. He vſeth the figure Metonomia, by the worlde to vnderſtand men not yet regenerate. For they are rightly ſayd to be of this world, for that their affectes and maners are vile and filthy. For men nowe regenerate,Worlde what it here ſignifieth. although they liue in the world, yet as Chriſt ſayd vntounto the Apoſtles, they are not of the world: for they are continually conuerſant in heauen, as Paul ſayth to the Philippians. And that which the Apoſtle in this place requireth at our handes, the ſelf ſame requireth he in the 4. chapiter to the Epheſians. This (ſayth he) I ſay and testifie in the Lord, that henceforth ye walke not as other Gentiles walke, in vanity of their mind, hauing their reaſon darkened, and being straungers from the life of God, through the ignorāce, that is in them, and the blindnes of their hart, which being past all fel…g hauehave geuen themſelues to wantōnes, to worke all vncleanes euē with gredines. Theſe are y^• chiefeſt faults & ſinnes of the childrē of this world, frō which Paul calleth vsus backe. Chriſoſtome expounding thys place waigheth theſe two wordes,What difference betwene a forme and a figure. foreign, which is, if I may ſo terme it, be ye configured, & foreign, y^• is, be ye tranſformed. And he putteth a great differēce betwene this word forme & this word figure. For the good things of this world as they are weake & tranſitory hauehave rather as he thinketh the nature of a figure then of a forme. For ſo ſayth Paul writing to the Corrinthians, the figure of thys world is gone. For riches, honours, and pleaſures, are thynges (ſayth he) moſt vncertayne. For they hauehave not a ſound forme, but are beholden and ſéene onelyonly as a perſon playing in a ſtage play: ſo y^• they are rather a ſpectacle or ſhew vntounto vsus, then that we can in very déede hauehave the fruition of them. And foraſmuch as ſuch thinges are crooked and oblique, they ought not to be vntounto vsus a rule of life: and eſpecially ſeing that we are made to the Image of God, whereunto only we ought perpetually to applye our ſelues, vnles we will fall away from our natiue dignity. Theſe things which Chriſoſtome thus mencioneth, are both true, and godly, although I can ſcarſe thinke that Paul had any conſideration of any ſuch thing. For with hym there is not ſo great a differēce betwene a forme and a figure. Yea rather eche worde is oftentimes vſed for one and the ſelfe ſame ihing. For vntounto the Phillippians he ſayth, that the ſonne of God tooke vppon him the forme of a ſeruaunte, and was founde in figure as a man. Although whether ſo euer expoſition be receaued I thinke it ſkilleth not much.

In renewing of your mynde.] Vnles our mynde had ben corrupted, and nowI… the renuing of the mynde be commaunded, then was it corrupt. enfected with ſome oldnes, Paul would neuer hauehave added this particle. For we renew not but onelyonly thoſe thinges, which now through oldnes are worne, and corrupted. And ſeing that the Apoſtle as before by the body, ſo here by the minde vnderſtandeth the whole man, it may ſéeme ſtraunge why he before vſed the name of the body, and afterward the name of the mynde. But the aunſwere is not hard. He before entreated of y^• ſacrifice, wherin are to be ſlayne corrupt affects & ſinnes, which affectes and ſinnes foraſmuch as they hauehave crept in through the body & the fleſhe, which we hauehave by propagation drawen from Adam, therefore the Apoſtle in that place vſed this word body, rather then the name of mynde. But here, where is entreated of renewing, which beginneth at the minde, and is afterward ſpred abroad into the affectes and groſſer partes of the ſoule, that it commeth alſoWhether the mind be incorrupt in them that are not regenerate. vntounto the body and vntounto the members thereof, he would firſt make mencion of the mynde which ought firſt to be renewed. Many contend that this part of our ſoule is yet whole and vncorrupt. For, as Ariſtotle ſayth in his Ethikes, it ſéemeth alwayes to encline to good thinges. Which thing I confeſſe: and know that amongſt the philoſophers were Socrates, and certaine others endewed with a wonderfull innocency of life, and vpright maners: for that reaſon alwayes ſtirred thē vp to notable and excellent factes. But theſe thinges they did not neither after an vpright maner, nor to a dew ende, nor with a ſound entent. For they had not a regard vntounto the honor of God, nor to his will, nor the true and pure worſhipping of him. This thing onelyonly they followed, which they had ſet before them to reſt themſelues in, & thereby to make themſelues perfect, for that they had choſen vntounto themſelues ſuch orders of life. This was that ſpot and corruption wherewith their mynde was excedingly contaminated. Yea we alſo although we be regenerate, yet hauehave not as yet our mynde, in all thinges clenſed. Wherefore this admonition was néedefull euē for the Romanes which were conuerted vntounto Chriſt. And that our mynde ought ſo to be renewed Paul admoniſheth alſo vntounto theThe minde of the regenerate is not in all pointes cleanſed. Epheſians. Be ye renewed, ſayth he, in the ſpirit of your mynde. And in what eſtate our minde was, when we liued without Chriſt, we are taught in the ſelfe ſame epiſtle: Amongst whome (ſayth he) we alſo were conuerſaunt, doing the will of the fleſhe and of reaſon. And in the firſt chapiter to y^• Colloſſians he ſayth, that we were alienated from God in euill works and were enemyes in mynde. The Apoſtle exhorteth to this renewing by a reaſon taken of the end: namely, that we ſhould allow what is the will of God. Neither doth he here require a common allowing: but ſuch anWhat approbation of his wil god requireth. allowing whereby we in very déede follow and embrace the commaundementes of God. For otherwiſe as touching the common allowing we know that ſaying of the Poet concerning Medea: Video meliora, probo que : Deteriora ſequor, that is, I ſée good thinges, and I allow them, but I follow the worſe. And in this epiſtle in the 2. chapiter. Behold thou art a Iew, and reſtest in the law, and gloriest in God and knoweſt his will, and alloweſt thinges that are profitable. Howbeit ſtraight way he writeth of the ſelfe ſame Iew, Thou whiche teachest an other, teacheſt not thy ſelfe: thou that preachest a man ſhould not ſheale, ſtealeſt. If this be the nature of a minde renewed to acknowledge the wil of God, that is, with a ſound iudgement &The philoſophers had not a minde renued. vprightly to thinke of it, and cherefully to follow it, firſt it is manifeſt that the philoſophers had not a mynde renewed. For they onelyonly allowed their owne doctrines, and reſted themſelues in them onelyonly. The wicked alſo hauehave not a mynde renewed. For if a man aſke them what they thinke touching the commaundementes of God, if they ſpeake as they thinke, they will aunſwere that they ſéeme vntounto them hard, and yrkeſome, and importunate. Yea and the matter at y^• length proceded to ſuch impiety, that there were ſome, which held, that the law of Moſes was not geuen of the true God, but of an euill God: ſuch a God as they had fayned vntounto themſelues. In this error, or rather wicked impiety were the Valentinians, Martionites, Maniches, and other peſtiferous heritiques. Laſt of all neither they alſo hauehave their mynde renewed, which in ſence only and wordes prayſeThe law of God ought to be allowed not only in ſence and wordes, but alſo in dedes. and allow the law of God, but in déedes do much abhorre from it. Chriſoſtome thus readeth it, That ye may allow the better thinges, and then by oppoſition he addeth, The will of God: as though he ſhould adde an interpretacion which ſhoulde make playne what theſe better thinges are: namely, thoſe thinges which God willeth. But that particle is not had in this place: but is red in the Epiſtle to the Phillippians: for there after this word, foreign, that is, to allow, is added foreign, that is, better thinges. Paul in theſe wordes ſetteth forth an excellent rule whereby a mynde renewed ought to be directed: namely, that the whole order of a mans life is to be taken out of the word of God, and out of his lawes. For thys is the part of true a Chriſtian, that being aſked a reaſon of his doings, whatſoeuer he do, ſpeake, or meditate, he aunſwere that therefore he doth it, for that he knoweth that it pleaſeth God. That the mynde of man not yet renewed can not alloweThe inſtitution of lyfe, ought to be directed by the worde of God. the thinges which are of God, but rather erneſtly reſiſt them, we may vnderſtand by that which Paul before ſayd. The wiſedom of the fleſhe is enmity agaynst God, for it is not ſubiect vntounto hys lawe: yea neither can it. Wherefore euen as in a ſicke man the taſt ought firſt to be clenſed from corrupt humors, before that he cā iudge a right of his meat and drinke: ſo in vsus humane reaſon muſt néedes be purged, before that it can vnderſtand any thing pertayning to God and conducing to ſaluation. Farther Paul when he exhorteth to renew the mynde ſéemeth to hauehave a reſpecte to that whiche he had before touched concerning thoſe which when by humane wiſedome, and by the admonition of creatures knewe God, yet worſhipped him not as it was méete: and therefore they were caſt of God into a reprobate mynde: Wherefore he now exhorteth vsus, that by a new profeſſion of fayth we vtterly put of the olde mynde.

Good, acceptable, and perfect.] Theſe thinges may be taken two maner of wayes, firſt, they may bee referred vntounto the will of God, as thoughe they were a certaine expreſſiō of his diſpoſitiō or nature. And if we follow this interpretacion, thē ought we to take y^• wil of God for thoſe things which God willeth: & not for y^• power or faculty wherby he willeth. For ſo we vſe to ſay, this is my will, or this or y^• mans will: when as onelyonly thereby is ſignified what it is y^• I will, or what is that this or that man willeth. So the meaning of Paul ſhould be, that thoſe things which God willeth are good & acceptable vntounto him & perfect. Yea we cannot find thoſe proprieties, but only in thoſe things which God willeth. The other expoſition is, that that which is here ſayd, be referred wholy to y^• which went before: as if Paul ſhould ſay, that to be tranſformed in newnes of mind, and to allow the will of God, is both good, and acceptable vntounto God, and perfect. But the firſt ſence is both more ſimple, & ſemeth alſo more agréeable. Origen vponupon this place thinketh that there is one wil of God, which is takē abſolutely & ſimply, & there is an other wil which Paul calleth good, acceptable and perfect. For the old law ſayth he, and the olde ceremonies were the will of God: But they could not be called the good & acceptable and perfect will of God. After this maner we may ſay that the ſinnes wherby God auengeth other ſinnes are a certain wil of God, but not a good, acceptable, and perfite wil, for ſuch ſinnes we ought neyther to allow nor to deſire. For we wought to follow that will of God, which we hauehave ſet forth vntounto vsus in the holy ſcriptures. But I thinke y^• this ſubtelty ſerueth nothing to the purpoſe of Paul

For I ſay thorough the grace that is geuen vntounto me, to eueryevery one that is amongeſt you, that no man preſume or thinke of him ſelfe more then he ought. For we ought to be wiſe vntounto ſobriety as God hath dealt to eueryevery man the meaſure of fayth.

For I ſay thorough the grace, that is geuen vntounto me.] That which was before ſpoken ſummarily and generally. Paul now declareth perticularly and by partes, and more plainely ſetteth foorthe, and profitably amplifieth. By this grace geuen vntounto him he vnderſtandeth the office of the Apoſtleſhippe, and ſayth that he was heard of God, although not for his owne ſake, yet for his office ſake which he executed. He vſeth the figure Metonomia, whereby the cauſe is put for the effect. For of the grace and mercy of God it was that Paul was an Apoſtle. He ſheweth alſo y^e neceſſity, wherby the Romanes vntounto whom he wrote were bound to obey his ſayings. And when he nameth grace, he eſcheweth all ſuſpicion of ambition. For it ſignifieth that that office was fréely geuen vntounto him of God. For he did not thruſt himſelf into the miniſtery: but when he thought nothing les, or rather when he perſecuted the Goſpell, God appointed to him this office. Hereby alſo men ought to learne, how much they are bound vntounto God for the paſtors and miniſters of Churches. For God in this thing no les gratifieth the people, then he doth them that be theyr rulers and theyr teachers. For thoſe giftes of God, which are commonly frée gracious giftes, are beſtowed not ſo much to theyr vſe vntounto whome they are geuen, as to the edifieng of the common body of the Church. Criſoſtome moreouer noteth the ſingular modeſty of Paul: who as before he did ſet forth the mercies of God, whereby to allure the Romanes to harken to the word of God, ſo here he maketh mencion of his grace, to the end thoſe thinges which he ſpeaketh ſhould not be reiected.

I ſay.] Many hauehave taken this word as an expoſition of thoſe thinges which were before ſpoken. As if Paul ſhould ſay, that this is the good, acceptable and perfet will of God, which he now ſetteth forth and perſecuteth. But I thinke rather that here he beginneth to ſpeake of a new matter. For if this woord, I ſay, ſhouldTo ſay, ſometymes ſignifieth to commaund. here hauehave that ſignification, it woulde not very well agrée with it whiche is added: namely, thorough that grace, which is geue vntounto me. Wherfore it ſignifieth nothing ells, but I bid or I commaund: which ſignificatiō diſagréeth not from the Greke nor Lattine phraſe. For the Grecians ſay, foreign, or foreign, or foreign, And we in our epiſtles vſe at the beginning to ſay Salutem dico: which is all one as if we ſhould ſay, Iubeo te ſaluere, that is, I cōmaund thée to hauehave health. Wherfore Paul by this phraſe of ſpeach ſignifieth, that thoſe thinges which follow are commaundementes of the Apoſtle. And that which conſequently is written in this chapiter, may be comprehended in this propoſition or ſumme. Whoſoeuer is in this body of y^• Church, let him abide in his place: let him not vſurpe an other mans office: but let eueryevery man execute his owne with as much diligence and louelove as he cā: For Pauls mind was vtterly to baniſh from the congregation of the godly all buſie and curious doinges whereby commeth to paſſe, that men eyther medle with higher matters then is mete for them, or neglecting theyr own they buſy themſelues about other mens matters. Paul geueth this charge to al men vniuerſally, he excepteth not one. For in this poynt he relenteth neither to princes, nor to rich men, nor to learned men, more then to others. And this pertayneth to that vertue, which they commonly call humilitie. And therfore Chriſostome ſayth, thatHere in is commaunded modeſty. Chriſt gaue gret charge touchyng this modeſty. Diſcorde in the church of Rome. the Apoſtle here ſetteth forth vntounto vsus humility the mother of all vertues. And therein he ſemeth to imitate Chriſt: when he ſhould entreate of maners and of an vpright life, began firſt w^t this ſentence, Bleſsed are the poore in ſpirite: for theyrs is the kingdome of heauen. Doubtles there were great cauſes y^• mooued Paul ſo largely in this place to entreate of this thing. For firſt the church of Rome was enfected with no ſmall diſcord. For the Iewes ſought to be preferred before the Gentiles, and the Gentiles on the other ſide deſpiſed them. This ſo greate euill could not more conueniently be remedied, then that Paul ſhould admoniſh them all to contayne themſelues within that meaſure, which God had deuided vntounto eueryevery man. And euen as in the Church of the Corinthians emulation once kindled, grew at the length in a maner to contention, bycauſe that the gifts of the holy ghoſt were not with an equall proportion diſtributed vntounto all men, ſo is it alſo moſt likely that the like things happened amongſt the Romanes. Moreouer we may ſay that the Apoſtle after a ſorte maketh a ſteppe vntounto thoſe thinges which he will afterward ſpeake of, when he ſhall reproue thoſe, which thorough a certayne arroganty truſting to theyr great knowledge vſed all kindes of meates, and that to the great offence of the weake. Yea and thoſe weake ones alſo forgetting theyr limits and weake knowledge, were not aferd to condemne others which were excellenter then themſelues, as though they greauouſly ſinned, when they did eate thoſe meates, which they durſt not touch. Wherfore ſeing that either of them excéeded the meane, it was very mete and requiſite that they ſhould be put in mind of modeſty and temperancy.

Let no man (ſayth he) preſume, or thinke more of himſelfe, then he ought, For we ought to be wiſe vntounto ſobriety.] That is we ought to thinke moderatly and temperately of our ſelues. Ierome againſt Iouinian, moſt ſharpely defending virginity and chaſtity, to the end to abuſe this place for a teſtimony, condemned the receaued tranſlatiō of the Lattin bookes: For he thought that we ſhould here réede not that we ought to be wiſe vntounto ſobriety, but, to be wiſe vntounto chaſtity. I graunt indede that foreign ſomtimes ſignifieth chaſtity. Howbeit in this place that ſignification agreeth not. For Paul generally entreateth of arrogancy, and ſelfe louelove whereby eueryevery man ſought to be preferred one before an other. Origen much better by foreign vnderſtandeth temperaunce: not that temperaunce, wherby we moderate pleaſures in meate and drinke and carnalitie: but whereby we bridl… our affects, and luſtes, and all our actions. So that Paul ſemeth here to teach nothing ells, but that no man ſhould take vponupon him more then his degrée and condition wil ſuffer. Neyther is this to be paſſed ouer, that Chriſoſtome hath noted that the Greke etimology of this word foreign, is, that it kepeth a meane or rather prudence. Which etimology Plato alſo followeth in Cratilo, as though it were foreign, that is, the preſeruer of reaſon: And doubtles they which let looſe the bridle to arrogancie, and thinke higher of themſelues then is méete, are deſtitute of their accuſtomed prudencie, and become mad: ſuch as were certayne, Emperours and Monarches, which would be worſhipped for Godds: and ſuch as he was, which was not aferd to ſay, And what God is it, that can deliuer you out of mine hand? Theſe things alſo are aptly applied vntounto them which truſting in their owne doctrine, will ſerch out the ſecrets of God: which thing we know many of the Philoſophers did, but they were ſo vtterly beſides themſelues, that they had great nede of a violent purgation. This thing Agrippa obiected vntounto Paul as a reproch, Much learning (ſayth he) hath brought thee to madnes. And Chriſoſtome ſayth: that if a mā by reaſon of wiſedome or any gift of the holy ghost be puffed vp into ſo great arrogancy, that he become madde and out of his wit, that mā (ſaith he) is in no wiſe worthy of compaſſion. For he (ſayth he) which is borne a foole, hath an excuſe and all men eaſely pity his caſe. But he which becōmeth mad, for that he ſemeth vntounto himſelfe, excellently well learned, or for that he is endewed with ſome gift of God, by that which (ſayth Men intemperate and proud hurt themſelues. What belongeth chiefly to a temperate man. Arrogancy called foreign.he) is good, he hurteth himſelfe: and he vntemperately abuſeth thinges healthfull. And y^• foreign is rightly takē for temperaūce in ſo large a ſignification, Plato teacheth by theſe wordes in Timo. foreign. That is, A man to do, and to know both himſelfe, and that which pertaineth vntounto him, belongeth only to a temperate man. And that Paul now erneſtly exhorteth to temperance, we may vnderſtand by that y^• he before cōmaunded the renuing of y^• mynde. Wherfore ſeing that this vertue preſerueth prudence and arrogancy, y^• which is contrary thereūto, excedingly weakeneth it (which thing alſo the Greke word foreign, whereby is ſignified arrogancy, playnly declareth, we are admoniſhed both to eſchew the one, and to the vttermoſt of our power to embrace the other. For we offende in that ſinne not onelyonly in our actions and in the executing of duties, but alſo in the ſtudy of knowledge & of vnderſtanding. For there are many which neglecting the care of knowing things neceſſary, vnprofitably wander in things vnfruitfull and vaine. Did not the Emperor Adrian make himſelfe a laughing ſtocke, when amongſt the waighty affayres of the common wealth, he curiouſly enquired of Grammarians who was the nurſe of Euandre, who was the great grandfather of Priamus, and other ſuch like trifles, and fond toyes? And was not y^• philoſopher worthely derided of his handmayden, when as he attentiuely and carefully conſidering the ſtarres, fel into a ditch which was before his féete. This oftentimes happeneth in ouer much buſiyng our ſelues in curious thinges that whileſt we go about to ſearch out theſe thinges which nothing pertayne vntounto vsus, we to our ſhame are ignorant of other things which are profitable & neceſſſary. The vnderſtanding of mē is weake, neither is it able to conſider many & ſundry things at one and the ſelf ſame tyme. And therof it cōmeth to paſſe, that where with great earneſtnes we ſéeke to peaſe any thing, our attentiuenes is very much ſlackened touching the ſearching out of other things. Wherefore Seneca iuſtly cō playned, y^• a good part of our life is loſt whileſt we do nothing: but a greater part whileſt we do euil things: & the greateſt part of all, whileſt we do things ſtrangeA moſt graue ſaying of Seneca. that is, vnprofitable and nothing pertayning vntounto vsus. They alſo breake this commaūdemēt of the Apoſtle which in things profitable & neceſſary to ſaluation will be wiſer then they ought to be. For there are ſome which ſearch out thinges pertayning vntounto Chriſtian fayth with greater ſtudy then is nedefull. For they wyll not be content with thoſe thinges which are ſet forth in the holy ſcriptures: but according to the raſhenes of humane reaſon will either adde ſomewhat to the words of God, or plucke ſome thing therefro. Who will not ſay, but that theſe men are beſides themſelues. Wherefore we ought to obey this doctrine of the Apoſtle. For there can nothing be deuiſed which is generally more profitable then it. And that we may the eaſelier performe this, Paul addeth a meane which we ought to keepe in eſteming our ſelues.

As God hath deuided to eueryevery man the meaſure of fayth.] In theſe wordes is vſed the figure Eclipſis which ſignifieth want. And the want may thus be ſupplied: Let him in ſuch ſort thinke of himſelfe, and let him not arrogantly take vppon him more. When mencion is made of fayth, it is by the figure Metonomia▪ For in the cauſe we vnderſtand the effect, namely, the gifts and ſpirituall powers geuen of God. For no man ought more to preſume of himſelfe, then y^• meaſure of y^• giftes of God ſuffreth him, which giftes foraſmuch as they are receaued by fayth, therefore Paul aptly ſayd, that we muſt be wiſe according to the meaſure of fayth. But what this fayth is all the interpreters are not of one minde. For ſome thinke that in this place is vnderſtanded that ſound fayth whereby we are iuſtified. For, to vſe the giftes of God vprightly, is geuen vntounto vsus by regeneration, which we hauehave obtayned by fayth. But becauſe the Apoſtle afterward teacheth thoſe things which ſerue chiefely to the right vſe of the giftes of God, it is not likely that he woulde now before due place entreat of that doctrine. Moreouer we ſée that the quantity or meaſure of ſpirituall giftes, which they call frée giftes are not according to the meaſure of fayth which iuſtifieth. For we ſée oftentimes thoſe which hauehave a very ſlender fayth, or rather not that fayth at all which iuſtifieth, are yet notwithſtanding endewed with a wonderfull gift both of teaching, and of perſwading, and of doing thinges orderly. And in that laſt day many ſhall ſay, Lord hauehave we not propheſied in thy name? &c. But anſwere ſhall be made vntounto them, I know you not. And on the other ſide we ſometymes ſée moſt holy mē endued with a true fayth and feruent charity, which yet hauehave theſe free giftes either very ſlenderly, or ſometymes not at all. Wherefore it ſéemeth that fayth in this place may be taken for y^• fayth wherby are wrought miracles. Chriſoſtome alſo in this place diſcourſeth, how fayth ought in theſe words to be takē, but ſo obſcurely, that it can ſkarſely at the length be knowen, what his mynde is. Origen mencioneth, that certayne of the learneder ſort gathered out of theſe wordes of Paul (Let no man be wiſe more then is meete.) that a certayne meaſure and mediocrity is to be retayned in all vertues. For if a man kéepe not meaſure in that iuſtice whereby ſinnes are puniſhed, he ſtraight way incurreth into the vice. For if in that kinde he want of the meane, then ſhall he be remiſſe and diſſolute. But if he excéede the meane then ſhall he be cruell and tyranous: For ſo ſhall he ſéeme to be to gréedy of vengeance. In chriſtian liberty alſo, he which paſſeth the meane is raſhe and hedlong,Mediocrity betwene extremes, ought to be kept. he which dareth not vſe it, is fearefull and cowardiſhe. So in prudence, he which wanteth of the meane is a foole: and he which paſſeth the meane, is crafty, wyly, and malicious. So the ſerpent in paradiſe is ſaid to hauehave ben more prudent then all liuing creatures. Touching chaſtity alſo he ſayth, that they are wiſer thē Againſt ſuperſticious ſole lyfe.they ought to be, which geue themſelues to the doctrines of deuils, and prohibite matrimony, and forbid meates created of God. This place the ſuperſticious bond ſclaues of the Pope ought well to peaſe. For thoſe peſtilent furies contend, and cry out, that it is well done, that no man be admitted into the fellowſhip of the miniſters, but he onelyonly, from whome is wreſted the vow of ſole life. Moreouer in this vertue they alſo depart from the meane, which through luſtes and adulteries impudently let looſe the bridle vntounto the fleſhe. Yea, ſaith he, there are found ſome, which touching Chriſt himſelfe are wiſer then they ought: as are thoſe, which thinke that he is not the ſonne of that God which made y^• world, as though forſooth they could find out a more excellent father for him. Neither do they commit any les ſinne which thinke, that he tooke not an humane body of the bleſſed virgen, but fayne that he brought a celeſtiall body with hym from heauen. Theſe thinges bringeth Origen for the laudable mediocrity which is to be kept in all thinges: and that according to their iudgement, whome he calleth wiſe and learned.The eccleſiaſtical vocation is not to be eſchewed. Moreouer this is not to be paſſed ouer, that they are not ſo wiſe as they ought to be, which vnderunder the pretence of modeſty eſchew a higher degrée and place in the Church, for that they ſay, that they hauehave not the giftes and facultyes, which are méete & conuenient for ſuch an adminiſtration: when as yet in y^• meane tyme either they fly the daungers and troubles, which they ſhould incurre for y^e Church ſake, or els they prouide for their owne commodities, delightes, & eaſe. So did in tymes paſt many monkes, which as their common ſaying was, forſaking the world, refuſed thoſe functions, wherby they mought hauehave holpen the Church. And this is nothing elſe, but foreign, that is, to be too careful or mindefull of the ſucceſſe. But we can not (ſay they,) we hauehave not that ſtrength and power: and the times are troubleſome. I graunt that this is the property of a good & honeſt mind thus to teſtifie of himſelf. Howbeit they which thus excuſe themſelues, when the neceſſitie of the Church vrgeth, and the calling ſuffreth not any counterfait excuſe, it can not be choſen but that they are to be coūted to be wiſer thē they ought to be. And when Paul addeth, As God hath deuided to eueryevery man the meaſure of faith, he both comforteth thoſe, (if there were any ſuche) which were grieued, for that leſſe was geuen vntounto them then to others, and he putteth downe theyr arrogancie, which by reaſon of more ample gifts, were ouer muche inſolently puffed vp. For the firſt ſort, for as much as they knew y^t God is the diſtributer & orderer, ought willingly to be content with his order & appoyntment: vnleſſe they will be ouer wiſe, and preſcribe vntounto God himſelfe. And the proude and arrogant ought to remember, that thoſe giftes which cauſed them ſo much to glory of themſelues, came not vntounto them of themſelues, but of God. Which thing Paul alſo in an other place to the Corinthiās teacheth, What hast thou (ſaith he) that thou haſt not receaued? And if thou hast receaued it, why boaſtest thou as though thou haddeſt not receaued it?

For as we hauehave many members in one bodye, and all membres hauehave not one office, ſo we being many are one body in Chriſte, and eueryevery one, one an others members, ſeing that we hauehave giftes that are diuers according to the grace that is geuen to vsus, whether propheſy according to the proportion of faith: or whether miniſtery in the miniſtery. He that teacheth, in doctrine: he that exhorteth, in exhortation: he that diſtributeth, let him do it with ſimplicitye: he that ruleth, with diligence, he that ſheweth mercye, with chearefulnes.

For as we hauehave many members in one body. &c.] The next commaundement he proueth by a ſimilitude: namely, that foraſmuch as there are ſondry gifts in the Church, eueryevery man ought to be content with this owne, and not to inuade an other mans. For ſo ſayth he commeth it to paſſe in the body: in which are ſundrye partes and many members endewed with diuers faculties and powers. And for aſmuch as they execute their offices appointed vntounto them, ſo alſo in the Churche, which is the body of Chriſt, it is méete that eueryevery member do in like ſort behaue himſelfe. This ſimilitude the Apoſtle very much vſeth. For he vſeth it not onelyonly in this place, but alſo to the Corinthians, and to the Epheſians: and that more thē once. Neither doubtles is it to be wondred at. For how great the efficacy of this ſimilitude is, we may perceaue by that hiſtory which Titus Liuius wrote of Menenius Agrippa. For when the people had fallen away from the Fathers, he called them home agayn by this parable. And in this compariſon theſe things are chiefly to be conſidered. Firſt, that in the Church are not graunted vntounto all men the ſelfe ſame giftes: as in the bodye are not geuen vntounto all the members the ſelfe ſame ſtrengths. Secondly, that we ought not to thruſt our ſelues into an other mans office. For no member of the body taketh vponupon him the office of an other member. Laſt of all, what ſoeuer the members of the body doo, they do it to the common vtilitie of all the parts of the body. If all theſe thinges where obſerued in y^e church, it ſhould without all doubt be in ſafety and men ſhould in vayne complayne, that the diſſolution of the church hereof commeth, for that the authoritye or rather the tiranny of the Pope is baniſhed away, as though by it only men can be kept in doing of theyr dewty. But wheras Paul calleth the Church a body, that diſagréeth not from the common ſpeach of mē. For we vſe to call the congregations and aſſemblisCongregations and aſſemblies of men are called bodies. of many, by the name of Bodies. Thereof cōmeth that title in the digeſts de Corporibus & collegiis mutilibus▪ that is, of bodies and vnprofitable colledges. And Paul vntounto the Corinthians calleth the congregation of the godly, one loafe, and one body. We hauehave gifts (ſayth he) that are diuers according to grace. According to the grace (ſayth he) geuen namely of God: who before he ſayd deſtributeth vntounto eueryevery man the meaſure of fayth. By this phraſe of ſpeach we may moſt aptly conclude, that the holy ghoſt is God. For Paul to the Corinthians expreſſedly & plainly wryteth, that the holy Ghoſt deuideth thoſe giftes vntounto eueryevery man as pleaſeth him. Wherfore ſéeing that now this diſtribution is aſcribed vntounto God, it thereof moſt euidently followeth, that the holy ghoſt is God. Theſe gifts in this ſort diſfering,The holy ghoſt is God. are degrées and limites, within which it is neceſſary that eueryevery man containe himſelf, that he be not more wiſe then he ought to be. But this doubtles is a very hard matter. For it is a hard thing to put of the olde man, being now in all partes ſo corrupted. For the olde man is it which cauſeth eueryevery man ambitiouſly to deſire to excell others both in degrée, honor, and dignitie. Theſe giftes whereofThe giftes which are her… ſpoken of …re …t the giftes of miracles. here is entreated, pertaine not to miracles, as the gifts of tongues, and thoſe that are mencioned in other places but vntounto miniſteries and functions, which ought at this day alſo to be kept in the Church.

VVhether propheſie, according to the proportion of faith.] Propheſie is here taken of many for that faculty or gift, whereby many in the Churche, did by the ſpirite of God foretell things to come. Neither doubtles can it be denyed, but that in thoſe firſt times ſuch giftes floriſhed in the Church. For Agabus foretolde what euill ſhould happen vntounto Paul if he ſhould goe to Ieruſalem. And the daughters of Phillip are ſaid to hauehave bene Prophetiſſes. VntoUnto Peter alſo was foreſhewed the comming of the meſſengers, which Cornelius the Centurion ſent vntounto him. And the ſpirite of God commaunded that Paul and Barnabas ſhould be put aparte for him. And in the booke of the Apoc▪ thoſe things which ſhould come to paſſe, were ſhewed vntounto Iohn. Wherfore at that time ſuche giftes appeared openly in many▪ Of what kind of proph…ſ… mencion … here made.Howbeit in this place I wil not follow that ſignification. For Paul here mea…th not that power, wherby were wrought miracles: but only deſcribeth thoſe offices which are at all times neceſſary in the Church. Wherfore, that Propheſie y^• was ſpoken of in the firſt Epiſtle to the Corinthians the. 14. chapiter, when Paul ſayd, he which propheſieth, ſpeaketh edification, exhortation, and conſolation. And againe, ye may all one by one propheſie that all may learne, and all receiue conſolation, the ſame propheſie I ſay, I thinke is mēt in this place. And this is to be noted, y^• the Apoſtle did at the beginning ſet forth two offices generally: which are afterward deuided into their partes, as we ſhall ſée. And there are two, for that man conſiſteth of body and ſoule. And God for that his will is that the whole man ſhould be ſaued, hath inſtituted miniſteries in the church, both which pertaine to the ſoule and which pertayne to the body. Propheſy comprehendeth the giftes which pertayne to doctrine and to exhortation. And foreign, that is, miniſtery, containeth thoſe thinges which conduce to relieue the body either from pouerty or from diſeaſes, and which reſtrayne it from wicked and vncomely actions. Touching the firſt he ſayth, Whether propheſie, according to the proportion of fayth. In this place many thinke that by faith are to be vnderſtanded the chief groundes and principall ſentences of religion, as thoſe which are comprehended in the ſymboles. And ſo the ſenſe is, that they which teach, or exhort, or comfort the people of God, ought chiefly to beware of this, that they ſpeake nothing that is repugnaunt to the whole ſumme and principall groundes of the Catholike faith: which things they which hauehave the charge of ſuche functions, ought alwayes to hauehave before their eyes, leaſt peraduenture they decline from them. Others by faith vnderſtād the roote of ſuch giftes. And Origen thinketh that this particle is to be repeated in all thoſe things which are afterwarde mentioned: namely, that the miniſtery and doctrine ought to be exerciſed according to the meaſure and portion of that faith: as though all thoſe parts of this generall thing, which ſéeme to hauehave in them the figure foreign, ſhold by this particle be made complete. But I thinke that this place is more ſimply to be vnderſtanded, ſo that faith here ſignifieth that knowledge, whereof God maketh them partakers whome he placeth in ſuche functions, that he which teacheth, which exhorteth, or which comforteth, ſet forthe nothing vntounto the people, but that which God hath put into his head, namely, by his inſpiration and reuelation: that they preſume not to ſpeake thoſe things which either they vnderſtande not, or which are of their owne inuention. If our elders had obſerued this rule, we ſhould not now hauehave had in y^e Church ſo many new inuentions of men, nor ſo many abuſes, nor ſo many ſuperſtitions. For when eueryevery man toke vpō to ſpeake and to teach the people what ſo euer came in his head, then began theſe miſchiefs to encreaſe without meaſure. Farther this we ought to knowe, that Origen and Chryſoſtome, of this, that the Apoſtle ſaith, according to the proportion of faith, tooke occaſion to thinke, that it lieth in eueryevery mannes power to obtaine theſe giftes at his owne pleaſure. For God (ſay they) poureth in thoſe things according to the veſſell of faith offered of vsus. As though it were not before ſayde, that God deuideth vntounto eueryevery man the meaſure of faith. But (ſay they) GOD deuideth it according as we our ſelues will. Not ſo vndoubtedly. For Paule to the Corrinthians of theſe frée giftes thus writeth: All theſe thinges worketh one and the ſelfe ſame ſpirit, deuiding to all men as he will. But thou wilt ſay, He woorkethFree giftes are not diſtributed of God according to the will o… the receauers. indede as he will: but he would frame his will to our diſpoſition: and therefore he geueth not but ſo much as we wil. He which thus ſpeaketh, conſidereth not the hiſtory of the primitiue Church. For it is manifeſt that there were many amongeſt the Corinthians, which would indede hauehave ſpoken with tounges, as they ſaw others ſpeake: but yet they could not attayne vntounto it. At this day alſo there are many, which would faine hauehave the gift of teaching aptly and of exhorting with fruit: yet are they not therfore endewed with y^e gift. And there are iuſt cauſes, why God wil not ſomtimes geue thoſe giftes. For paraduenture they ſhould turne to y^• deſtruction of the receauers: either for that they would become inſolent, or ells for that otherwiſe they would abuſe the gift of God. The ſcripture manifeſtly admoniſheth vsus that we are ignorant what we ſhould pray as we ought. And therefore God reiecteth not the prayers of his, although oftentimes he geue not thoſe things which they aſke perticularly of hym. Farther Paul vntounto the Epheſians playnlyThoſe gifts depend not of …ur preparatiō but o… the will of God. admoniſheth, that God hath put in the Church ſome to be Apostles, ſome Prophets, and ſome Euangeliſtes. And if it be God, which ordereth the diſpoſing of theſe giftes, thē depend they not of our preparation, but of his will. But ſome man will ſay, if thys lie not in our choyſe, what neded Paul to ſay to the Corinthiās, Labour to attaine to the better giftes, but chiefly to propheſie. I anſwere, that the Apoſtle there reproueth the prepoſterous iudgement of the Corrinthians. For they moſt eſtemed the gift of toungs, when as rather propheſie was much better And if any mā had ech faculty, namely, of ſpeaking with tounges, and of propheſieng (which thing happened to many, for Paul himſelfe, both ſpake with tonges, and propheſied) yet he admoniſheth, to labour rather to execute the gift of propheſie then of tonges. And if a mā wil deſire of God any of this kind of gifts, Paul ſheweth what gift moſt conduceth to the edifieng of the Church. And yet doth he not therefore affirme that it lieth in the hand of eueryevery man to hauehave what he will. For he ſheweth only what is rather to be deſired. Origen findeth fault with the Lattin tranſlation, which thus redeth, …uxta rationem fide…, that is, according to the reaſō or conſideration of faith For foreign, that is, proportion, he thinketh ſignifieth a competēt meaſure. But whether thoſe be the woordes of Origen, or rather added to by the interpreter, I ſomewhat doubt. For in my iudgement it ſeemeth not verye likely, that Origen in his interpretations would ſeke for any helpe of the Lattin bookes. And beſides that I ſée not howe iuſtly our tranſlation in this thinge ſhoulde be reproued. For foreign may very aptly be turned ratio. Now reſteth to declare why I ſayd, that propheſie is here ſet forth as a general office, which afterward is deuided into doctrine, & into exhortation: This I proue by the woordes of the Apoſtle, which I before cited out of the 14. chapiter to the Corinthians. He which propheſieth ſpeaketh edification, exhortation, and conſolation to all men. In theſe wordes Paul moſt manifeſtly teacheth to what peculiar offices the gyft of Propheſie pertayneth in the Churche.

Or a miniſtery, in miniſtery.] The want of this ſpeach may thus be ſupplied whether he hauehave a miniſtery, let him abide and be occupied in the miniſtery, and wholy apply himſelfe thereunto: vnles paraduenture any had rather with Origen to repete that former particle namely, according to the proportiō or meaſure of fayth let him exerciſe himſelfe in the ministery. As touching the ſence Paul in theſe wordesNo man ought to be idle in his voca…ion. ſheweth, that God will not that any man ſhould be Idle in his vocation. For as Alexander ſayd to Mammea, There is nothing more pernicions to a common welth, then to hauehave thinges done by deputies. EueryEvery mā ought to labour himſelfe in his vocation. But what a lamentable caſe is it, to ſée in theſe dayes infinite miniſters in the Church, which boaſt, that they are not bound to preach, to fede the flocke, and to gouerne the ſhepe of Chriſt: when yet in the meane time they receue no ſmall gaynes at the handes of theyr ſhepe.

He which teacheth in teaching.] Of this commaundemēt the Apoſtles hauehave geuen vsus an excellent example, when they ſayd, It is not mete for vsus to leue the word of God and to miniſter at tables. For foraſmuch as they were appoynted of the Lord to teach the whole world, they would be occupied in teaching.

He which exhorteth, in exhortacion.] Theſe two to teach and to exhort areTo teach. & to exhort, are diuers. of very nigh affinity the one to the other. And ſometimes ech is geuen to one and the ſame man. But ſometimes and for the moſt part they are deuided. For a man ſhall ſée ſome teach aptly, and moſt playnly ſet forth thinges moſt ſubtle, and perſpicuouſly expound thinges that are obſcure: which ſelfe men yet in exhortataciōs are very vnapt. There are others, which hauehave a wonderfull dexteritie and efficacy in exhortacions, which yet of all men are moſt vnapt to teach. By the woordes of the Apoſtle to the Cor. a litle before alledged we ſée how the giftes of the propheſie are diſtinguiſhed,▪ Firſt he ſayth, He ſpeaketh edification, which pertayneth to doctrine: ſecondly, exhortacion: namely whereby men are ſtirred vp to doo good and to eſchew euill: thirdly is put conſolation. For oftentimes it commeth to paſſeThre parts of prophecy that ſome are broken in aduerſities, which by that meanes may ſeme redy either to diſpayre or to fall away frome the truth. Wherefore it is neceſſary that they be holpen by conſolation.

This part Paul here proſecuteth not (I thinke therfore) for that he comprehendeth it vnderunder exhortacion. And how much publike teachinges and exhortacions were vſed in the old time in the Church, we may gather out of that 14. chapiter toIn the ſinagoge of the Iewes, theſe offices of prophecy were vſed. the Corinthians. Yea neither were theſe thinges euer entermitted in the ſinagoges of the Iewes, ſo often as there was had an holy aſſembly. Which may here by be proued, for that vntounto Chriſt, when he was ſet downe in the ſinagoge, was deliuered a booke, to expound ſomewhat thereof vntounto the people. And when Paul and Barnabas came to Antioch as Piſidia, as it is writtē in the 13. chapiter of the Actes, and were come to the ſinagog with the reſt of the Iewes, the ruler of the ſinagog ſayd vntounto them, If ye hauehave any word of conſolation for the people, ſay on.

He that diſtributeth, let him do it with ſimplicity.] Here is touched the office of deacons, as they were at that time, and ought alſo to be in our time. Theyr office was to deſtribute to the poore the almes and oblations of the faythfull. Let thē doo theyr office ſayth he with ſimplicity. Let them conueighe nothing away by craft, or by euill practiſes. For noughty and deceatefull men, when they hauehave the chardge of common receauinges of mooney, doo nothing ſimply, but vſe wonderfullThe office of Deacons guiles and ſubtletie. The faultes Paul willeth to be remooued away from this kind of miniſtery. Others thinke that the geuing ought to be done ſimply, that is, without any regard to get the prayſe of men, which ſome ſeke for in the diſtribution of other mens almes. But the firſt interpretacion in my iudgement ſemeth more apt.

He that ruleth, with diligence.] Although I doubt not that there were many kindes of gouermēt in the Church, yet to confeſſe the truthe, this as I thinke may moſt aptly be vnderſtanded of thoſe which were called praeſbiteri, that is, elders, not of theſe which had the charge of the woord and of doctrine, but of thoſe whichThe office of the elders were appointed as helpers to the paſtors. They as men of the wiſer ſort & endewed with a greater zeale and piety, were choſen out of the Laytie. Their office was chiefely to ſe vntounto diſcipline, and to looke what eueryevery man did, and in eueryevery houſe & famely to ſe what eueryevery man neded, either as touching the ſoule, or as touching the body. For the Church had his elders, or if I may ſo ſpeake, his ſenate, which as time required prouided for all thinges mete and profitable. Paul deſcribeth thys kind of miniſtery not only in this place but alſo in the firſt to Timothe: For thus he writeth. The elders, are worthy of double honour, eſpecially they which labour in the word & in doctrine. In which words he ſemeth to ſignify, there are ſome praeſbiteri which teach and ſet forth the woord of God: and there are others, which although they doo not this, yet are they gouerners in the Church as elders. This thing Ambroſe left not vntouched, when he expounded that place, yea he complayneth, that euen thē either thorough the pride, or thorough the ſlouthfulnes of the prieſts they were in a maner worne away. For whileſt they which hauehave the gouerment of y^• Church ſeeke to draw all thinges to themſelues, they diligently as much as they can, labour that in that roome ſhould be ioyned no fellow officers with thē. Wherfore Paul willeth, that they which hauehave this charge, doo put to theyr diligence, and expell ſlouthfulnes and ſluggiſhnes.

He that ſheweth mercy with cherefulnes.] This ſemeth to hauehave bene the office of widdowes & of old men: which were to that end maintayned of the Church, to ſe vntounto ſtrangers and to ſicke perſons. VntoUnto theſe he not without iuſt cauſe cō maundeth cherefulnes. For men weake and afflicted are much relieued, if they ſée their neceſſities holpen with cherefulnes. For they which doo theſe thinges with an heauy and frowning loke, doo ſeme to adde ſorrow to them that are in ſorrow. For thereby they ſuſpect that they are greauouſome and burdenous to theyrWhy theſe giftes are called free giftes. brethern. By meanes wherof they are oftentimes brought to that poynt, that they count death much better thē that life. Thus much hath Paul ſpokē of the publique miniſters of y^• Church, which he not without iuſt cauſe calleth foreign, y^• is, frée giftes. For all theſe thinges, although it ſeme they may be gotten by humane art and induſtry, yet by our endeuor we ſhall neuer bring any thing to paſſe y^• way, vnles we be holpen by the grace of God, whereby thoſe thinges which we doo are made profitable, and of efficacy. For they which are occupied in theſe offices without the helpe of God, may indede winne prayſe of men, and commendation of the people, but they are not able to aduance the ſaluation of the ſoules, and the commodities of the Church. And as touching this matter oftentimes they hauehave God fauorable & proſperous vntounto thē, which yet obey him not with a ſincere will. But this is excedingly to be lamented that this gouernance of the Church is ſo miſerably decayed, that at this day not ſo much as the names of theſe functions are any where extāt. They hauehave put in ſtede of them. Taper cariers, Accoluthes and Subdeacons, which hauehave light and trifling effects appoynted to them pertayning to theyr ſuperſticious alters.

Let louelove be without diſſimulation: hating that wbich is euill, and cleauing to that which is good. Being affectioned with a brotherly louelove to louelove one an other. In geuing honor, go one before an other. Not ſlouthfull to do ſeruice, feruent in ſpirite, ſeruing the time. Reioyſing in hope, patient in tribulation, continuing in prayer, communicating to the neceſſities of the Sayntes, geuing your ſelues to hoſpitality.

Let louelove be without diſſimulation.] Men are of theyr owne nature very prone to hipocriſie. Therefore Paul expreſſedly prohibiteth it. For God, as Iohn ſayth, will not that we ſhould louelove in woordes & in toung: but in dede and in truth. And Paul to Timothe writeth, LoueLove ought to come from a pure hart, and a good conſcience, and a fayth vnfayned. Origen ſayth, He which loueth God, and thoſe thinges which God willeth, that man hath louelove without diſſimulation. But he which loueth not either God, and thoſe thinges which God willeth, he I ſay loueth not, but only diſſembleth and pretendeth louelove. As if a man ſee his neighbor fallen into ſome greuous crime & doo not admoniſhe him, or reproue him, his louelove is conterfeate. For he willeth not thoſe thinges towardes his neighbor which God willeth. The fauor of his neighbor is more deare to him, then the will of God.

Hating that which is euill, and cleuing to that which is good.] Good and euil in this place may ſignifie profite and diſprofite. And ſo the ſence here is he louethGood ſignifieth two thinges. his neighbour without hipocriſie, which hateth all thinges whatſoeuer he ſeeth ſhalbe diſcommodious and hurtefull vntounto him: but thoſe thinges, which may by any maner of meanes be profitable or commodious vntounto him, he both vehemently deſireth, and as much as he can helpeth forward. It may be alſo that Good and Euill ſignifie honeſt and diſhoneſt. And ſo they which louelove truly, abhorre from wicked and filthy woorkes: and as much as they can apply themſelues to holy and honeſt woorkes. Which is therefore ſayd, for that ſome are ſo fooliſh, that they thinke they louelove theyr neighbours, when they conſent to them in theyr wicked luſts and great extorcions. But this is not that louelove, which the Apoſtle deſcribeth, when he ſayth, that we ought to abhorre from wickednes, and to embraſe as much as lieth in vsus that which is honeſt & iuſt. Chriſostome noteth that foreign, that is, hatingThe aff…ct of hatred is not in vaine planted in vsus. The Stoikes vniuſtly reiected affectes. is ſpoken with a vehemency. For this prepoſition, foreign, which Paul ſignifieth vehemency of ſpeach as in the 8. to the Romanes, foreign, ſignifieth not any common, but a great and vehement carefulnes and anguiſh. And foreign, ſignifieth more then to waite for? For it ſignifieth diligently to wait for. And foreign, is redemption, not eueryevery kinde of redemption, but an abſolute redemption. Moreouer we ſée that the affect of hatred is not in vayne planted in our myndes: but to the end we ſhould exerciſe it vponupon vices. Wherefore the Stoikes vniuſtly reiected affects: For affects are the matter of vertues. And as in an harpe when to the wood, pegges of bone and ſtringes are applied number, proportion and meaſure, is brought forth a moſt ſwéete harmonye: ſo when to theſe affectes is added the ſpirite and grace of God, of them ſpring forth notable and excellent vertues. But we are in the fault which abuſe thoſe giftes of God, and hate thoſe thinges which both are honeſt and pleaſe God: and contrariwiſe the thinges which are filthy and diſpleaſe him, we embrace. And ſo peruerſe oftentymes is our iudgement, that we call good euill, & euill good. Although the nature of the thinges themſelues be not chaunged by our iudgement. For thinges that are filthy,Thinges are not chā ged by our iudgement. are alwayes filthye, although we iudge otherwiſe of them. Wherefore he wiſely anſwered, foreign: that is, That which is filthy, is filthy, whether thou ſo iudgest it, or no. And this is to be noted that as the Apoſtle commaundeth vsus to be foreign, which word as we hauehave declared ſignifieth an hatred with vehemency, ſo willeth he vsus not ſimply and abſolutely to cleaue vntounto God, but addeth the particle foreign, which ſignifieth to be ioyned together not ſclenderly, but as it were with a ſtrong and indiſſoluble bond.

Being affectioned to louelove one an other with a brotherly louelove.] In Greke it is foreign:What Storge ſignifieth. in which woords is declared, what maner of affect louelove is, namely, a brotherly affect. And it is called foreign: which woord ſignifieth an affect not comming of election, ſuch as are frendſhippes which men enter into one with an other: but grafted in by nature, and therefore ſo ioyned to our minds that it can neuer in a maner vtterly be ſhaken of. And foraſmuch as of theſe naturall affections there are ſondry ſortes or kindes (for either they are betwene the parēts and the children, or betwene the huſband and the wife, or betwene brethern) the Apoſtle mencioneth that kind which moſt agréed with his exhortacion which he had begonne: namely, to geue vsus to vnderſtand y^• our louelove towardes others ought to be a brotherly louelove: which is therefore more vehement then are common frēdſhippes, for y^• theſe frendſhip… …e diſſolued euen among honeſt men, when they perceiue y^• theyr frendes hauehave fallen away frō iuſtice, & are become wicked, & corrupt. But as touching our parents, brethern & children, it is vndoubtedly a griefe vntounto vsus if we ſe thē behaue them ſelues otherwiſe thē we would they ſhould: yet is not therfore y^• affection of our mind towardes thē extinguiſhed. Moreouer in theſe affections of louelove we ſeke not, y^• in our louing one ſhould recompenſe an other w^t mutual benefites. For of our owne accord we louelove both our children and brethen, although they hauehave not bound vsus vntounto thē by any theyr benefit to vsus ward. And foraſmuch as theſe things ought to be obſerued in chriſtiā louelove, therfore Paul calleth it foreign, although it come not of nature, but of the ſpirite of God and of grace And how much the conſideration of brotherhoode is of force to ſtirre vp louelove betweneThe louelove of brethren is of great efficacy. Chriſtian men, we are taught by the example of Moſes. For he the next day after that he had ſlayne the Egiptian, when he went to viſite the Hebrues, and ſaw a certayne Hebrew doing iniury to an other Hebrew, as S. Stephan reciteth the hiſtory, ſayd vntounto them, Ye are bretherne, why doo ye in this ſorte iniury one an other? The force of this affect Ioſeph alſo declareth: For he when he ment vponupon the ſodayne to reconcile himſelfe to his brethren, who had ſolde to be a bondman, ſayde vntounto them: I am your brother Ioſeph. And ſo ſoone as he had ſpoken that, he could not reſtrayne him ſelfe from teares. So great is the force of this affect with the godly. Neither is the mutuall louelove betwéene Chriſtians without iuſt cauſe called a brotherly louelove. For Chriſt called his diſciples brethrē: and y^• at that time chiefly when after his reſurrection he was now endued w^t immortality. Ariſtotle in his. 9. booke of Ethiks, whē he entreteth of frendſhip. Amongſt brethrē (ſaith he) one and the ſelf ſame thing is diſtributed amongst many, and therefore for as much as they communicate among themſelues in one, and the ſelfe ſame thing, they by good right louelove the one the other. By that one and the ſelfe ſame thing wherin brethren communicate, he vnderſtandeth the ſubſtaunce of the father and of the mother, whereof eche hauehave their part. The like conſideration alſo is there betwene the faithful. For as Peter ſayth, they are made partakers of the nature of God, wherfore they ought to louelove one an other as brethren: which thing if they neglect to doe, they are worthely called foreign, that is, without naturall affections. Which vice, as a ſinne moſt greuous Paul in the firſt chapiter of this Epiſtle attributed to thoſe which fell away from the true worſhipping of God, and were therefore deliuered of him into a reprobate minde.

In geuing honor▪ go one before an other.] This is the proper effect of brotherlyThe …ffects of honour & of contempt louelove, that whome we louelove, thoſe we labour by all meanes to honoure: and in ſo doing, we allure thoſe whome we honour to louelove vsus again: as contrariwiſe when we contemn our brethren, we breake in ſonder the ſenewes of louelove, and prouoke our brethren to hatred and enmities towardes vsus. For what thing els is anger, but a deſire of vengeance, ſprong by reaſon of contempt? Honor is here taken not only for a certaine outward reuerence, wherby we reuerence the dignitye of ourWhat honour ſignifieth. neighbour, but alſo for an outwarde helpe, ſuccor, and aide, wherby we help thoſe which ſtand in néede. So Paul admoniſheth Timothe to honoure widowes. And Chriſt reproued the Phariſeis, for that they contemned the precept of God (which commaunded that parents ſhould be honored,) when they gaue counſell to y^• children, to offer vp thoſe things in the temple, which ought rather to hauehave ben beſtowed towards the relief of their parents. And of how great force the neglecting of this kinde of helpe towardes our brethren, is to ſtirre vp hatred and enmities, weThe neglecting of our brethren ſtirreth vp contentiōs. may gather out of the Actes of the Apoſtles. For ſtraight way in the primitiue Churche, there aroſe a grudge, for that the widowes of the Gréekes were contemned in the daily miniſtery. Hereunto Chriſt exhorted his, when he willed that they ſhould not preaſe for the firſt roomes in the ſinagoges, and that being bidden to feaſts, they ſhould ſit downe in the loweſt rowme. This worde foreign, which is in this text, may hauehave a double ſenſe by reaſon of the diuers ſignificatiō of the verbe foreign. For ſometimes it is taken for existimo, or reputo, that is to eſtéeme or make accompt of. And ſo the ſence ſhall be, let eueryevery man thinke that others are more worthy of honour then him ſelfe. As to the Philippians in the. 2. Chapiter it is written, foreign, that is, in humbleneſſe of minde, eueryevery man eſteeming others better then him ſelfe. And ſometimes foreign, ſignifieth nothing els, but to be a captaine, and to goe before. And ſo the ſenſe is, let eueryevery one of you preuent the other with honour, and ſuffer not himſelf to be preuented.

Not ſlouthfull to doe ſeruice. For as much as theſe things which he hath now reckened vp, ought not ſlenderly to be put in vre, therfore Paul ſayth, therein we muſt doe our diligence. And the ſlouthfulnes, which he commaundeth to be put away, is that ſlownes in executyng of offices, whereby men declare that they doe thoſe things which they do, grudgingly. From which fault they are cleare, which doe it with ſuch cherefulnes and willingnes, that ſometimes they contemne euen their own commodities. In ſūme Paul requireth, that we louelove not only in words, but alſo in very dede, and with an effectual endeuor: and that we be not profeſſors of this Philoſophy, foreign, that is, all in words, but nothing in dedes: which thing was reproued in diuers wiſe men amongſt the Ethnikes.

Feruent in ſpirite. Thoſe things, which he hath now made mention of, for that they bring with them troubles, lothſomnes, laboures, and coſtes, therefore commonly ſeme irkſome vntounto the fleſhe. Wherfore Paul requireth that we ſuffer not our ſelues to be ſeduced by the fleſh, but rather, that we be feruent in ſpirite. Men neither hot nor colde, highly diſpleaſe God: I would to God (ſayth he,) thou wert either hot or colde, but for that thou art luke warme, and neither hot nor colde, I will begin to spew thee out of my mouth. This word ſpirit may here ſignifie two things, either the power and inſtincte of God, or els our ſoule. And it is doubtfull whether ſenſeSpirit ſomtymes ſigni…eth our ſoule. we ought here to ſollow. And that ſpirite ſometimes ſignifieth our ſoule, it may be gathered by many places of the ſcriptures. For it is written, bleſſed are the pore in spirite. Againe, he bowed downe his head, and yelded vp the spirite▪ Againe, that the ſpirite may be ſaued in the day of the Lord. Again, that it may be holy both in body and in ſpirite. Againe, the body without the ſpirite is dead. Againe, Christ went to the ſpirites whiche were in priſon. Howbeit I graunt that this word ſpirite hath either ſignification. And I here thinke that it hath either ſignification: namely bothe our ſoule, and alſo the power of the ſpirite of God, wherewith the faithfull are illuſtrated. Wherfore Paul requireth a force and efficacie, wherby our minds ſhould be inflamed. And although as we hauehave before taught, it lieth in no mannes hand, to be endued of God with this or that power of the frée gifts, for God diſtributeth them to eueryevery manne as he will) yet the regenerate, for that they are not ſimply men, but are the men of God, and hauehave their ſtrengthes after a ſort renued by the grace and ſpirite of God, they may by their endeuor, prayers and induſtry ſtir vpThe regenera…e may after a ſorte ſtirre vp in themſelues the ſpirite. in themſelues the ſpirite, whereby to be feruent, or they may frame themſelues vntounto it, when it ſtirreth them vp. For ſo Paul ſayth to Timothe. Stirre vp the grace which is in thee, by the impoſition of the hands of the elderſhip. And to the Theſſalonians, Take hede ye extinguiſh not the ſpirite. For euen as vntounto fire, being once kindeled, we may put wood and coles, to make it to burne the more, ſo the ſpirite being now geuen may by the exerciſe of doctrine, exhortacion, or miniſtery, be ſtirred vp, to make vsus the more feruent: and this to doo, Paul now here exhorteth vsus. In the Actes of the Apoſtles the 18. chapiter it is written of Apollo, that he ſpake with a feruent ſpirite, as which taught diligently thoſe thinges which pertayned to the Lord. But it is added that he was learned, and eloquent. In that place I ſe two thinges ioyned together, which are very neceſſarye for a preacher. Firſt that he diligently take hede what he ſpeake: that he poure out nothing raſhly or agaynſt theTwo principal offices of a preacher. truth: the ſecond is, that thoſe thinges which he ſpeaketh, be not ſpoken coldly and ſlenderly, but be ſet forth effectually and feruently. But in ſome, though otherwiſe they are vehement inough, yet there wanteth doctrine: & in other ſome, in whom ſometimes ſéemeth to be diligence inoughe, yet they want feruentnes of ſpirite. And that which I now ſpeake of pr…chers, ought alſo to be applied to other offices, wherof is now entreated.

Seruing the time.] Here ſome rede foreign, that is, time, and ſome foreign, that is, Lord. Chryſoſtome and Origene read, Lord: and rather allow that reading, then to read time: peraduenture therfore for that they thought it is the poynt of an inconſtant and light man to be changed according to the time: and for that to ſerue the time, may ſeme to be rather a wary behauiour of mā, then y^• worſhipping of God. But cōtrariwiſe Ambroſe, what neded (ſaith he) to ſay that we muſt ſerue the Lord, when as all the things which hitherto hauehave bene ſpoken, thereto tend, that we ſhold ſerue the Lord. But that notwithſtāding there is no cauſe, but that we may read, Lord. For they mought ſay, that Paul in his ſentence admoniſheth the godly to thinke that in all thoſe things they ſerue not men, but God, who ſéeth all things, and to whoſe honor all things ought to be directed. How be it Origen ſomewhat relēteth and ſaith, that we may ſerue the time, whileſt we conſider how ſhort it is, and cō tracted: that although we hauehave wiues: yet we are as if we had none: and although we poſſeſſe, yet as though we poſſeſſed not, redéeming the dayes for that they areOccaſion is to be obſer…ed. euill: which interpretation I diſlike not. Although time in this place may more aptly ſignifie occaſion, which is earneſtly and diligently to be obſerued, if we wil doe any good to our brethren. For occaſion otherwiſe paſſeth away, neither can it be called backe againe when we will. We know, with how great ſubtlety and wickednes, Sathan and the fleſh reſiſt the workes of God. And therefore it commeth that there is no man almoſt which patiently taketh admonitions & reprohenſions. And muche les in a manner, if we admoniſh out of time, and out of ſeaſon. Paule gaue place ſomewhat to the time, when hée Circumciſed Timothe. But he could by no means be perſuaded to circumciſe Titus alſo, though he were vehemently therunto vrged. Chriſt himſelfe according to the conſideration of the time fled, when the Iewes ſought to put him to death, Howbeit afterward, when he ſaw opportunitie he returned of his owne accord. Therefore his diſciples ſayd, Euen now the Iewes ſought to ſtone the: and wilt thou now agayne go into Iewry? Chriſt anſwered them. Are there not 12. houres in a day? In which words he ſignified thatOccaſions are counted as beckes of God. we ought to ſerue time. And for no other cauſe. Salomon ſayth, that there is a time to build, and a time to plant. &c. Such occaſions are as certayne beckes of God to bring thinges well to paſſe: which beckes we ought no les to obſerue, then ſouldiers doo the ſigne or watchword of theyr captayne. And good ſeruaunts attempt nothing before that they ſe theyr Lord or maiſter to becken thereunto. Eraſmus thinketh, that to ſerue the tyme, is to take in good parte aduerſities, when they at any time happen. And this ſentence he thinketh is confirmed by that which followeth. For Paul addeth, Reioyſing in hope: patient in tribulation. But if there be any which like better the other reding, ſeruing the Lord, we wil not be agaynſt it. But here is to be noted this Greke word foreign, that is, ſeruing. For therby we vnderſtād (which thing we before alſo admoniſhed) that foreign, belongeth not onlyWhat is to be taken hede of, in obſeruing of occaſions. vntounto creatures excelling in dignity, but alſo vntounto God him ſelfe. On the other ſide he which thinketh, that Paul commaundeth vsus to ſerue the time, ought to beware, that whileſt he obſerueth occaſion he decline neither to the right hand nor to the left, that is, that he chaunge not his ſentence. For we ought to be conſtant in that which we rightly vnderſtand: although eueryevery time will not ſuffer vsus to burſt forth ſtraight way into act.

Reioyſing in hope.] This can not they doo which ſettle them ſelues in worldly thinges for in them only put they all theyr hope and confidence: and wayte for nothing ells Paul in this place vnderſtandeth the hope of eternall felicitie: whereby men are ſo confirmed in aduerſities, that Paul to the Theſſoloniās calleth it anHow patience worketh hope, and hope patience. helmet. Here is hope reckened as the ground of patience in tribulation. At which thing ſome man paraduenture may meruayle. For before in the 5. chapiter Paul wrote, Tribulation worketh patience, patience experience, and experience hope. There we ſe that hope is produced of patience. But contrariwiſe in this place patience is ſayd to ſpring of hope. But herein is no contrarietie. For this commonly commeth to paſſe in thinges which are nigh by nature, that by an inuerſe order theyThinges nigh by nature together▪ doo by an inuerſe order inferre th…ne the other What hope is. mutually inferre the one the other. For ſo of rayne are engendred cloudes, and agayne of cloudes is brought forth rayne. And as the philoſophers ſay, of good actiōs ſpring vertues, and contrariwiſe of vertues ſpring good actions. Chriſoſtome, as we before admoniſhed, teſtefieth, that the honor which we geue vntounto brethern hath not only louelove to the roote thereof, but alſo engendreth the ſelfe ſame louelove in thoſe whom we honor. Now hope, to expreſſe the nature thereof, is a certayne faculty or power breathed into vsus of God, whereby with a conſtant and patient mind, not thorough our owne ſtrengthes, but thorough Ieſus Chriſt, we wayt for the ſaluation now begone in vsus (which by fayth we hauehave receaued) vntill at the length it be accompliſhed. They which hope are mery and reioyce, for that they are aſſured, that theyHope maketh glad & maketh ſory ſhall one day obteyne the things which they hope for. Howbeit in the meane time they are ſomewhat ſory, and it greueth them, for that they hauehave not as yet obteyned thoſe thinges. Moreouer they which hope for thinges hard and difficile, whichHope is of things hard but not of things impoſſible. yet are not impoſſible. For vnles we thought, that we may by the grace and ſpirite of Chriſt obteyne eternall life, we would neuer hope for it. Paul before in the 8. chapiter obſerued euē this ſelfe ſame order. For he taught that of hope ſpringeth patiēce. For the hope (ſayth he) which is ſene, is no hope. For who hopeth for that which he ſeeth? And a litle afterward, If we hope for that which we ſe not, we wayte for it thorough patience. Doubtles the mind is not a litle ſtirred vp to ſuffer all thinges, where great rewardes are ſet forth. And therefore in the ſelfe ſame chapiter Paul ſayth. The ſuffringes of this time are not worthy the glory to come, which ſhalbe reueled in vsus. But here it may be doubted, why Paul vntounto hope attributeth ioye: eſpecially ſeing that ioye is an affect comming of a preſēt good thing: but hope is of a thing to come. I anſwere that thoſe good thinges which are hoped for are in dede abſent but ſuch is the force of hope, that that which is abſent, it after a ſort maketh preſent.Hope maketh things abſent, preſent. Faith alſo maketh thinges abſent, preſent Of the Euchariſt. Therefore Paul in the 8. chapiter very aptly wrote, that by hope we are made ſafe: and vntounto the Epheſians, That God thorough Chriſt hath brought to paſſe, that we now ſitte together with him in heauen at the right hand of God. And according to this forme of doctrine we vſe to ſay, that they which beleue truly & hope, doo make the body and bloud of Chriſt euen preſent, although otherwiſe in very dede they be in heauen: and they wholy in mind and in ſpirite hauehave the fruition of them, ſo often as they rightly and godly come together to the ſupper of the Lord. But how great a good thing it is, to hauehave in tribulations a patient mind, hereby may be gathered, for that it is a common ſaying: That it is a great euil, not to be able to ſuffer euill: as if a man ſhould ſay, that aduerſities, and tribulations, which commonlyIt is a gret euill, not to be able to ſuffer euil. A moſt profitable chaine. are called euill, are not in very déede euill, but only for that they can not be borne or ſuffred.

Continwing in prayers.] Chriſoſtome gathereth together in good order thoſe thinges which may mitigate the painefulnes of thoſe offices, which hauehave now ben mencioned. Which chayne or order he thinketh Paul hath diligently proſecuted The firſt remedy is louelove, and that ſuch a louelove which cōmeth of a brotherly affect. For there is nothing hard to him that loueth: Secondly is required the feruentnes of the ſpirite of God: thirdly the hope of that which is moſt excellent: fourthly ayd & helpe obtayned at Gods hand by affectuall prayers. Wherefore Paul here admoniſheth vsus of prayers, that we ſhould continew in them. But wheras he here ſaith foreign, that is, continwing, to the Teſſalonians he ſayth, foreign, that is vnceſſantly. For we ought to pray vntounto God without ceaſſing and intermiſſiō, ſo much as humane imbecillitie will ſuffer. And eueryevery man, ſo often as any thing happeneth which eyther troubleth the mind, or ſtirreth vp a feare, or deſire, ought to turne his mind to God, which can either deliuer him or accompliſh the thinges which he deſireth. And this is done in a moment, and in the twinkling of an eye. Yea thoſe prayers are chiefely commended, which are as burning firebrandes caſt vp into heauen by a ſodayne conuerſion to God, and doo not thorough multitude of woordes waxe cold. And Chriſt in Luke the 19. chapiter admoniſheth vsus to pray alwayes, and not to be weary In Greke it is, foreign. For foreign are ſometimes thoſe which are ſlouthfull and ſluggiſh. And that we ſhould not become ſuch, nor be diſcouraged in prayeng, Chriſt hath ſet forth vntounto vsus the parable of the widow and of y^e vniuſt iudge: to declare vntounto vsus, that God will without doubt heare thoſe thinges, which we inceſſantly aſke of him. And at the end of the parable he addeth The Lord will take vengeaunce of thē quickely. But how doth he it quikely, when oftentimesGod quickly auengeth his. There is no tarying in God but in our thinking. he differeth it ſo long? He is ſayd to doo a thing quickely, which doth that that is to be done ſo ſoone as occaſion offreth it ſelfe? Wherfore the tarieng is not in God, but in our thinking. But if we ſhould be admitted into the inward parts and ſecrets of the counſell of God, we ſhould ſe that we are very raſhe and hedlong in making our peticions. Wherefore that is to be caſt away from vsus, that we be not letted from enduring and perſeuering in prayers.

Communicating to the neſſ…ties of the Sayntes: geuing your ſelues to hoſpitality.] He chiefely maketh mencion of the ſayntes, for that they aboue all others hauehave moſt nede, as thoſe whome the world hateth. And he rightly addeth, Straungers: The ſaintes hauehave moſt nede aboue all others. Why the fleſh abhorreth the poore.for at that time y^e ſayntes being turned out of all theyr goods, liued oftētimes as wanderers abrode and exiles. Wherefore Paul exhorteth the Romanes to entertayne ſuch men with a louing mind, and with liberall hoſpitalitie. The fleſh is not redy to doo good to this kind of men. For when it ſéeth them in miſery, it iudgeth, that they can by no means be recompenſed agayne at theyr hands, and therfore, whatſoeuer is beſtowed vponupon them, it thinketh to be loſt. And they which follow this affect, count nothing more bleſſed, then to receaue. Wherefore they willingly geue nothing, but where they thinke there ſhall returne vntounto them agayne either as much, or rather more. God oftentimes in the law commendethOf the poore and of ſtraungers. ſtrangers. In Exodus the 22. chap. he commaundeth the Iſraelites, that they ſhould not vexe ſtrangers but ſhould handle them curteouſly, for that they them ſelues alſo were once ſtrangers in Egipt. Whereas he putteth them in minde of things paſt, that may alſo be profitable vntounto vsus, if we conſider what may happē hereafter. For who is now ſo certayne of his home and habitation, that he can be aſſured that he ſhall neuer be a ſtraunger? And in the 19. chapter of Leuiticus, commaundement is geuen to the harueſt folkes, and to the grape gatherers, that they gather not all, but leaue ſomewhat for the poore and for ſtraungers, and God commaundeth his people to louelove them euen as themſelues. And in the 10. chapiter of Deut. God affirmeth, that he is the protector and auenger of Orphens, widowes and ſtraungers. For theſe kindes of people are left to his care. VntoUnto all ſuch kind of men we owe our beneuolence, and chiefely if they be of the houſehold of fayth: of whom Paul now preſently entreateth. Of this thing the Apoſtles Peter, Ieames, and Iohn, had ſo great care that when they ſent away Paul to the Gentles, and they themſelues were appointed to be miniſters vntounto the circumciſion, they commended vntounto his care the poore which dwelt at Ieruſalem. And this office he teſtifieth to the Galathiaas that he with an earneſt diligence accōpliſhed. That which is in the lattine booke, Neceſſitatibus, that is, neceſſities, is not well turned. For the Sophiſters abuſe this word, and teach, that a Chriſtian man is not bound byWhether in helping of the poore we ought to tary vntill they be in extreme neceſſity. the commaundementes of GOD, to helpe the miſerable, vnles they be in verye great, or as they ſpeake, in extreame neceſſity. But Paul willeth vsus to communicate rather to their vſes then to their neceſſities. For to do good vntounto thy neighbour, thou muſt not tary vntill he be vrged with extreame neceſſity. For no man would gladly ſo be dealt with. Neither is this to be paſſed ouer in ſilence, that ſome bookes in ſtead of foreign, that is, vſes or neceſſities, hauehave foreign, that is, memories. And of this reading Origen or rather his interpreter maketh mencion. And Ambroſe both ſo readeth it, and alſo interpreteth it. And ſo the ſence is, that we ought to do good not onelyonly to the poore which are preſent, but alſo to them that are abſent. For Thales mileſius was wont to ſay, that we ought to remember our frendes, not onelyonly which are preſent, but alſo that are abſent. And the Apoſtle had a greate care to prouide that the Gentles ſhoulde miniſter almes vntounto theWe muſt ha… …mpaſſion not on…ly of …hē that are preſent b…t alſo of th…m that are abſent. We muſt communicate vntounto the vſes, and not to the pleaſures of the poore. In almes is a communicatyng. A recompenſing of almes. Saintes which dwelt at Ieruſalem. Howbeit we will follow the accuſtomed reading foreign: and ſay, that we ought to communicate to the vſes of the Saintes, to their vſes (I ſay) and not to their pleaſures or delights. For by that meanes men are oftentimes made worſe. And beſides that alſo, ſuch ſuperfluitie would ſerue to relieue other poore folkes alſo. Neither (ſaith he,) geuing, or beſtowing, but foreign, that is, communicating. For in almes geuing there is a certaine comm… nicating. For if we ſpeake of the pore which were at Ieruſalem, the Gentiles had receiued at their hands ſpirituall things. For the worde of the Lord came out of Sion, and the law of God out of Ieruſalem, and ſaluation from the Hebrews. For out of that nation were appoynted preachers of the Goſpell to preache vntounto the whole world. Therfore Paul in the ſecond to the Corinthians the. 8. chapter, ſaith That your aboundaunce may relieue their want, and that on the other ſide theyr aboundaunce may relieue your want. But if we ſpeak… of other pore folkes, euen when we helpe them with our almes, there redoundeth vntounto vsus no ſmall commoditie or profite. For Chriſt ſaith, as we read in Luke, Make you frends of the wicked Mammon, that when you faile, they may receiue you into your euerlaſting Tabernacles. But what if the pore be euil, and they alſo excluded from the kingdom of heau…? Theſe things are to be vnderſtanded not of the men, but of the works. But ſo alſo ſhould follow an other abſurditie, that by the vertue of our workes, we ſhould obtain the kingdome of God. I anſwere, as we deny that workes are the cauſes of eternall life, ſo alſo deny we not, but that God rewardeth the good workes of the faithfull, which are now regenerate by Chriſt. For we know that he ſhal iudge eueryevery man according to his workes. For he will ſay, I was hungry, and ye fed me. I was thirsty. and ye gaue me drinke: I was a ſtraunger, and ye harbored me. The kingdome of God is geuen for election and the promiſes ſake, which the ſaints receiue by faith. But bicauſe thoſe things are hidden from mannes eyes, therfore are brought forth good workes: whiche are the proper and manifeſt effectes bothe of our faith, and of the election of God. foreign, that is, geuing our ſelues ſaith he to hoſpitalitie. This is not ſpoken without a great emphaſis. For it is a greater matter to apply and geue our ſelues to hoſpitalitie, then only to kepe hoſpitalitie. For Abraham waited not, vntill ſtraungers came home to him, to deſire to be receiued in, and to require harborow: but going of his owne accord out of his tabernacle he loked round about, to ſée if he could eſpy any ſtraunger, whom he might receiue into his houſe. And if he ſaw any, he ranne vntounto him, and prayed him, not to paſſe his houſe. If I hauehave founde fauoure (ſayth he) in your eyes, I beſeeche you turne in vntounto your ſeruaunt. Hoſpitalitie is a worke of noble mē.And the ſame diligence and minde was in Lothe, and in a maner in all y^• fathers. Paule in theſe wordes chargeth vsus not with any vile and vncomely workes, but with works noble, and of great excellency. For there was neuer any noble man, or notable Prince, but that he was deſirous to doe good vntounto others, and was carefull ouer ſtraungers. Titus Veſpaſian, at night, when he called to memory, that he had that day done no benefite vntounto any man (wold with heauines ſay) Friends we hauehave loſt this day. And Chriſt, The kinges (ſayth he) of the nations beare dominion ouer them, and they which hauehave power ouer them are called gracious: in Gréeke it is foreign. The Ethnikes alſo ſaw that God hath a care ouer ſtraungers, and therfore they worſhipped foreign, that is, Iupiter hoſpitalis. This proprety of God, Homere, deſcribeth in y^• ſecond boke of his Odiſſeas. And Ʋirgil aptly ſaith: Iuppiter Iupiter hoſpitalis.hoſpitibus nam te dare iura loquuntur: that is. For men ſay that thou o Iupiter geueſt right vntounto ſtraungers. And the naturall affecte towarde citezens, commonly ſtirreth vp eueryevery man, that if he méete a ſtraunger, and one that is in nede, he wil to his power help him, and prouide harborow for him. So we alſo if peraduenture the Saints, which as touching the eternall countrey, are our Citizens, doe come vntounto vsus, ought to helpe them, and gently to entertaine them. But what if they be euil, and enemies vntounto vsus, and ſuch as curſe vsus, and hate the Goſpel? What is in this caſe to be done? Paul addeth.

Bleſſe them which perſecute you, bleſſe and curſſe not. Reioyſe with them that reioyſe, and wepe with them that wepe. Be of like affection one towards an other. Be not highe minded, but making your ſelues equall to them of the lower ſorte. Be not wiſe in your ſelues. Recompence not euill for euill, procure things honeſt in the ſight of all men. If it be poſſible, as muche as in you is, hauehave peace with al men. Dearly beloued auēge not your ſelues, but geue place vntounto wrath, for it is written: Vengeance is mine, I wil repay ſaith the Lord. Therfore if thine enemy honger, fede him, and if he thirſt geue him drinke. And in ſo doing, thou ſhalt heape coles of fire on his head. Be not ouercome of euil, but ouercome euill w^t goodnes.

Bleſſe thoſe which perſecute you: Bleſſe and curſe not] I thinke that foreign, that is, bleſſe▪ in the firſt place, ſignifieth to ſpeake wel, but it may ſéeme maruellous how we can allow or commend him that reuileth vsus, & worketh miſchief againſt vsus. And if we ſo do, we ſhal be found liers. But Epictetus in his EnchiridionAn excellēt laying of Epictetus. wiſely admoniſheth, that eueryevery thing hath two handlesto be holden by, & therfore eueryevery wiſe man ought to hauehave a conſideration, by which of thoſe handles it may beſt be taken and holden. For if thou take a thing by that part whereby it can not be holden, thou loſeſt thine labor. Now there can none be founde of ſo wicked and vngratious a nature, but that he which iudgeth indifferently may beholde in him ſome gifts of God. For he is either actiue, or ſtrōg, or learned, or noble, or eloquēt,How we may ſpeake well of our enemies. or witty. Theſe things though we be neuer ſo muche prouoked by iniuries, we ought not to deface, or to kepe in ſilence, if any opportunity be offred vsus to ſpeake wel of our enemies. Eſchines an Ethnike hidde not from the men of Rhodes the eloquence of his moſt deadly enemy Demoſtenes, but rather as much as he coulde amplified it, and recited vntounto them his moſt ſpitefull Oration which he had written againſt him: and added, that it was nothing in compariſon of the geſture and pronunciation which the orator vſed in vttering it. Dauid bothe in wordes and in deede reuerenced Saul being his enemy, for that he was anoynted of the Lord. And the Apoſtle now therfore commaundeth this, for that the world iudgeth that men ſhould deale farre otherwiſe. For either it delighteth in curſed ſpeakers, and enemies of the truthe, or it thinketh that it is honeſt to requite iniuries done againſt vsus. Wherfore Veſpaſian, when there ſprang a contention betwéene a certain Senator, and a knight of Rome, with this ſentence appeaſed the contention. A Senator ought not doubtles to reuile: but when he is reuiled, it is both a thing lawful and ciuile to reuile againe: for that he which first reuiled, ſpoyled himſelfe of the prerogatiue of his honour. But Paule commaundeth vsus far otherwiſe. For we muſt not conſider what our aduerſary deſerueth, but what is comely for vsus. Neither requireth the Apoſtle, that we ſhould only ſpeake well of our enemies, but alſo that we ſhould wiſh well vntounto them. For ſo thinke I that foreign in the ſecond place is to be taken, as an Antitheſis to that which followeth, and curſſe not. Some thinke that it is nothing but a repetition for a more vehemency ſake. But I thinke that this is the better ſenſe, that we are firſt commaunded to ſpeake well of our enemies: and then to wiſhe them good: and in no wiſe to curſſe them, as men commonly vſe to doe. And if this ſéeme a hard matter to doe, let vsus remember that we are his children which maketh his Sunne to ſhine vponupon the good, and vponupon the euill, and his Diſciples, which aunſwered his Apoſtles when they required fire from heauen, to burne the Samaritanes, ye know not of whoſe ſpirite ye are: namely, of his ſpirite, which came not to deſtroy, but to ſaue: of him which healed thoſe that perſecuted him: of him which reſtored vntounto Malchus his eare, who came with the other ſouldiers of the chief rulers to take Chriſt. Of him which ſaluted his betrayer Iudas as a friend, and receiued him with a kiſſe: of him finally which forgaue the wicked thiefe, and promiſed vntounto him eternall felicity, whiche prayed for them that crucified him: and which of his owne accorde died for his enemies. It ſhall nothing profite thée, to recompenſe iniuryes with iniuryes, and taunts with taunts: thou oughteſt rather to commit the matter to God, who will be a moſt iuſt arbitror, neither cā he by any perturbation be led away from iuſtice. Further héereby may we gather that it is not lawfull to ſpeake euill of any man, nor to curſſe any man. For if we be prohibited to doe theſe things againſt our enemies, which thing mought otherwiſe ſéeme tollerable in mannes iudgement, much les it is lawfull for vsus to doe it vntounto others. Chryſostome, to perſuade vsus to follow theſe wordes of Paule, reckeneth vp the commodities, which the curſings and perſecutions of theIf we ogh… not to ſpeak euill of our e…nemies much leſſe of others. aduerſaries commonly bring to the godly. Firſt (ſayth he) it excellently well helpeth vsus to the obtainment of the kingdome of heauen. For Chriſt ſaith, bleſſed are they which ſuffer perſecution for righteouſnes ſake, for theyrs is the kingdome of heauen. And he addeth. Bleſſed are ye when they reuile you, and perſecute you, ſpeaking all manner of euill▪ and lying againſt you for my ſake. Be glad and reioyſe, for your rewarde is great in heauen. &c. Moreouer they are an occaſion or mater of most excellent vertues. For as Paul teacheth, tribulation worketh patience: patience experience: and experience hope. But where is the patience of the ſayntes? Where is their experience? Where is their hope? If thou take away the wicked enterpriſes of our enemies againſt vsus? Moreouer, the glory of God can by no other meanes be more highly aduaunced, then if we valeantly and couragiouſly behaue our ſelues in thoſe things which are to be ſuffred for his name ſake. For it is not ſo hard a matter to cleaue vntounto God, ſo long as all things goe proſperouſly and quietly with vsus, and as we would deſire. But when all manner of aduerſities happen, and yet conſtantly to abide in his obeyſance, this doubtles commeth of a manly and ſtrong faith. And therfore I thinke Iames ſayd, that patience hath a perfect worke, vnles peraduenture a man will thus vnderſtande it, that perfection is not in any work vnles we perſeuer in the ſame. For when we leaue of, we bring not the worke to his ende, and ſo without patience it is left vnperfect. And beſides all this, our enemies are by this meanes chiefly feared away from continuing to perſecute vsus For when they ſée y^• we are not moued by their iniuries, they thinke that they loſe their labour. And therfore they take not ſo great pleaſure of the reproches, wherwith they reproched vsus. But if they perceiue that we are out of quiet, and take it in ill parte, they will thinke that theyr iniuryes hauehave taken good ſucceſſe, and will afterward be more bolde in theyr wicked endeuors. By this we may ſée why the Lord ſayd, bleſſed are ye when they reuile you, and perſecute you, and ſpeake all maner of euill, and make lies againſt you for my ſake. Reioyſe and be glad, for your rewarde is great in heauen. This commaundement of Chriſt, the Apoſtles executed. For they returned from the preſence of the Counſell, reioyſing that they were counted worthy to be reuiled for his name ſake. And Paule in the firſt to the Corinthians ſayth, we are euill ſpoken of, and we bleſse. In Greke it is foreign Paule alwayes wiſhed not we… to his enemy.foreign. How be it this counſell Paul alwayes obſerued not. For to the Galathians he ſayth, I would to God they were cut of, which trouble you. And Dauid ſaythe, let theyr table be made a ſnare before them, let theyr eyes be made dimme that they may not ſee, and bow downe theyr backe all wayes. And other bookes of the Prophets, are eueryevery where ful of curſſes and imprecations, wherewith they curſſe the enemies of the people of God. Here doubtles as I iudge, is it to be ſayd, that we ought ſo to deale, as Paule now admoniſheth, ſo long as we hauehave a reſpecte to our owne iniuryes,Whether it be lawful at any tyme to curſe ou… enemies. and that we walke the ordinary way and common courſe, whereby we are of louelove bound to wiſhe well to our neighbours. But if God open vntounto vsus his hiddē will, and declare what ſhall without doubt come to paſſe of our enemyes, and of thoſe which perſecute vsus, then if we ſincerely and truely louelove him, we ought vndoubtedly to ſtay our ſelues in his will and counſell. Howbeit this caution is added, firſt to be fully aſſured, whether thoſe things which God hath opened vntounto vsus, pertaine only to a threat, or wholy to declare his determinate and aſſured wil. For where we ſuſpecte that God threatneth only to bring vsus to repentaunce, we ought not to ceaſe of from prayers euen for the wicked. So did Moſes, when he made ſupplication to God for his people. So did Abraham for the Sodomites: ſo did Samuel for Saul: and ſo did Ieremy for the people. But when they are aſſured that it is the fixed, and certaine will of God, they doe not only pray againſt y^• wicked in propheſying (as Augustine thinketh againſt Faustus in his. 16. booke and. 22. chapiter, where he thus writeth. But curſſes when they are ſpoken by the way of propheſie, come not of the euill deſire of him that curſeth, but of the foreknowing ſpirite of him that denounceth them) But alſo it is done with a minde now conſenting vntounto God, and wiſhing the ſelf ſame things that he wiſheth. Dauid when as otherwiſe he was ſo gentle and fauorable towards Semei, Abſolon, Saul, and other enemies, yet ſometime ſo curſſeth and banneth the wicked, that it driueth an horror into the readers. Chriſt alſo firſt be wailed the infelicitie of the City of Ieruſalem, for that it knew not the time of his viſitation: and ſayth, how often would I hauehave gathered together thy children, as a henne doth her chickens vnderunder her wings, and thou wouldeſt not? Howbeit euen the ſame Chriſt, when he knew the aſſured and vnmoueable will of God, did burſt forth into theſe words, I geue thanks vntounto thee O father of heauen and of earth, for that thou hast hidden theſe things from the wiſe and prudent men, and hast reueled them to infants. Euen ſo, Lord for that it hath ſo pleaſed in thy ſight. Moreouer men of God when they come to this poynt, hauehave not a reſpecte to theyr owne cauſe, neither doe regarde theyr owne iniuryes: but conſider that by the wicked workes of the vngodly, the Church of God is hurt, the ſpirituall procedings therof are letted, the courſe of the Goſpell is hindred. And they moſte ardently deſire that the name of God might be ſanctified, & his kingdome moſt amply ſpred abrode. And hereof it commeth, that whē the godly pray againſt wicked men, they perſecute not theyr own enemyes, but the enemies of God, whom they deſire might be moſt purely worſhipped. Dauid ſawe that he was called of God to the kingdome, and vnderſtode that the enterpriſes of the wicked, wer not ſo much repugnant to his honor, as to the will of God. Wherfore worthely in his prayers he wiſheth rather that they ſhould peariſh, and that moſt vily, then that any iotte of the moſt iuſt will of God ſhould be hindred. Wherefore bothe in this place, and in ſuche other like, we are prohibited not only to curſſe, but alſo to ſpeake euill, when we are ouercome with the contumelies & iniuryes of the wicked, by which it is not méete that we ſhold ſuffer our mindes to be broken, & to be led away from the rule of charity. Herein doubtles conſiſteth the noblenes of ſtomake of Chriſtians, & their incredible valiantnes of courage, not only not to curſſe them that perſecute them, but alſo to ſpeake well of them, and to pray vntounto God for them. How be it I can not inough wonder, that Aquinas ſhould ſay, that by theſe words ofWherin conſiſteth the noblenes of …omacke of the Chriſtians. …n er…our of Aquinas. Paule, Chriſtians are not compelled by the force of the commaundement, to ſhew ſingularly an affect of louelove to theyr enemies, or, as they vſe to ſpeake, to ſhewe ſignes of beneuolence vntounto them except it be in caſe of neceſſity. For it is inough if they exclude them not from the generall bond of louelove, wherewith we ought to louelove our neighbours. Neither ſayth he is it neceſſary that we peculiarly pray for them. But this is ſufficient if we exclude them not from the common prayers which we make for all men. And if any man (ſayth he) beſides the caſe of neceſſity doo ſhew vntounto his enemy tokens of a ſingular louelove, or doo ſingularly make interceſſion for him, that man followeth the counſell of Chriſt, but obeyeth not the commaundement. But Chriſt and Paul when they ſpake of theſe thinges, taught not this diſtinction. This doctrine doubtles cutteth in▪ ſonder y^e ſtrings of Chriſtian religion: it abateth the vehemency of the ſpirite of God: and taketh away the force and ſharpnes of the law of God. Let theſe men go now and cry out, that we are they which diſſolue the endeuor of good workes, and open a window to looſe lyfe: when as they can not deny, but that they are the men which at theyr owne pleaſure change the aſſured and ſeuere commaundementes of God into counſells. Doubtles Chriſt and Paul commend theſe thinges and doo not only geue them as counſells: But this is excedingly to be lamented that thoſe commeundementes, in this iron age of ours are made like to lawes of y^• Athenians. For they although they were wiſely inuented and publiſhed abrode, yet notwithſtanding lay neglectedThe lawes of the Athenians. and were eueryevery where & of all men violated. And this I ſuppoſe to hauehave come of no other cauſe, but for that the whole iuyſe and bloud of Chriſtian religion is in a maner dried vp.

Reioyſe with them that reioyce, and wepe with them that wepe] In Greke it is the infinitiue moode. And no meruayle for they oftentimes vſe the infinitiue moode for the imperatiue moode, as the Lattines ſomtimes vſe y^e ſelfe ſame moode for the preterimperfect tempſe. As touching the entent of the Apoſtle hereto chiefly he tendeth, that foraſmuch as we are all members of one and the ſelfe ſame body, we ſhould be altogether of one conſent, & there ought to be betwene y^• mēbers a certayne ſimpathia or like affection, that, as it is written to the Cor. If one member ſuffer, the other members ſuffer alſo together with it: and that if one member bee glorified, the other members be alſo glorified together with it. Hereto Paul exhorteth the Theſſalonians in theſe woordes. Brethern, if a man be contaminated with any ſinne, ye that are ſpirituall reproue that man in lenity of ſpirite, conſidering thy ſelfe, that thou alſo be not tempted. This is nothing ells, but that we ſhould tranſferre the affects of other mē to our ſelues. Then doubtles is a city in good eſtate, as a certaineWhen a citye is in good eſtate. wiſe man ſayd, when eueryevery one of the citizens thinketh that iniury doone vntounto himſelfe, which he ſéeth is doone to an other man and counteth that his honour, which he ſéeth is geuen to an other. He which reioyſeth with them that reioyſe, and wepeth with them that wepe, declareth himſelfe to be both full of humanitie and alſo to be farre from enuy. Neither doubtles can there any thing be commaū ded which is more conuenient for the Church. For foraſmuch as it is one body, and hath Chriſt only to his hed, and is gouerned by the the ſpirite of God only, it is mete, that it be endewed with one and the ſelfe ſame ſēce and affect. Chriſoſtome It is a harder matter to reioyce with them that reio…ce, then to wepe with them that wepe.when he weigheth the partes of this ſentence, ſayth y^• it is an harder matter to reioyſe w^t thē y^• reioyce, then to wepe w^t thē to wepe: for y^e man is by nature prone to mercy if he ſe a man ſore afflicted & in great miſery: & for y^• the ſame man is prone to enuy, if he ſe an other man encreaſe and augment in good fortune and proſperous ſucceſſe. Howbeit to conciliate mindes nothing is of ſo great force as theſe two commaundements. For to him that ſoroweth his ſorow is ſomewhat dimiſhed, if he ſe that an other ſoroweth his caſe together with him. And to him alſo that reioyſeth, the ioy is encreaſed, if he ſe others reioyſe with him of his felicitie. Hereby alſo commeth an other commoditie, For if thou ſorow together with the afflicted, thou ſhalt by litle and litle accuſtome thy ſelfe to the godly affect of mercy: and if thou take pleaſure in the proſperity of thy brother, thou ſhalt by litle and litle ſhake of the vice of enuy naturally grafted in the. Origen not vnprofitably admoniſheth, that we ought not to thinke, that theſe commaundementes are to be taken vniuerſally. For we ought not with a glad mind to reioyſe with a couetous man which reioyſeth in his euill gotten goodes, but ought rather with a brotherly admonition to withſtand his wicked ioy, and to call him backe frō his fooliſh and pernicious ioy to repentance. Neither ought we on the other part to mourne together with them which vnmeaſurably bewayle theyr dead: or which thereforeWe ought not to frame our ſelues …o the wycked ſorow… and wicked pleaſures of our brethrē. lament, for that they can not hauehave the fruition of thoſe things which they wickedly deſire. For we ought rather to withſtand them by reprouing of them, and to amend theyr corrupt affectes. Wherefore Paul admoniſheth vsus to frame our affects to iuſt ſorow, and to the ſound pleaſure of our brethern.

Be of like affection one towardes an other.] He exhorteth vsus to tranſferre the affections of other men to our ſelues, that peace and concord may grow the ſtronger, and be the more conſtantly retayned. When thou art rich and of might (ſayth Chriſoſtom) if one in miſery & pouerty come into thy houſe, thou oughteſt not to iudge of him by his beggery, miſery, and pouerty, but rather to aſcribe vntounto thy ſelfe thoſe things which thou thinkeſt to be in him: and gladly to participate vntounto him thoſe thinges which are thyne. As for example, if thou ſe him baſe and abiect, ſuch a one oughteſt thou alſo to count thy ſelfe: if thou thy ſelfe be mighty and noble, doubt not; but that before God he alſo is mighty and noble.

Be not highe minded.] He vtterly remoueth away all arrogancy from the faythfull of Chriſt. But into this fault falleth he whoſoeuer, attributeth vntounto him ſelfe more then is mete, and which as the common prouerbe is, walketh in wonders.Arrogancie is a peſtilence to brotherly louelove. And there is nothing which maketh more to breake the peace and concord of brethern. But we ſhall very well aduance both our ſelues and the Church of God if thinking lowly and moderatly of our ſelues we abaſe our ſelues to the lower and meaner ſort. For thereto tendeth that which is added.

But making your ſelues equal to them of the lower ſort.] This ſentence ſome ref…rre to perſons of the lower ſort, and ſome to thinges abiect. But we thinke that it is to be vnderſtanded o…ech kind. For they which aſcribe not to much vntounto themſelues, nor diſdayne not to abaſe themſelues to the commodities of theyr inferiors, thoſe men (I ſay) will not contemne baſer affayres and offices.

Be not wiſe in your ſelues.] This thing Paul before commaunded in the beginning of this chapiter when he ſayd, that no man ought to be more wiſe then is mete, but to be wiſe vntounto temperance. More playnly alſo and with the ſelfe ſameWherof commeth the contēpt of our brethren EueryEvery man hath nede one of an other. woordes in a maner in the 11. chapiter, I would not Brethern (ſayth he) that ye ſhould be ignoraunt of this miſtery, Be not wiſe in your ſelues. This admonition the holy ſcriptures eueryevery where vrge. For Eſay ſayth in the 5. chapiter. Wo be vntounto them that are wiſe in theyr owne eyes, and to thoſe which are prudent in theyr owne ſight. Chriſoſtome affirmeth, that the roote of this vice is to thinke that a man hath of himſelfe all ſufficientie For they which dare hope ſo much of themſelues, doo eaſely contemne others. But the caſe is farre otherwiſe▪ For we hauehave all nede of the helpe of others, neither is there any man in all poyntes ſo perfect, but that he nedeth to be holpen by others much inferior vntounto him. Who at any time was more prudent then Moſes? Yet obeyed he Iethro, when he gaue him good counſell. Saule followed the counſell of his lad, to go to the ſeer. And that whiche was not reuealed vntounto Iſaac touching the infants that ſtraue in theyr mothers wombe, was by an oracle ſhewed vntounto Rebecca▪ Criſostome thinketh, that the Romans were much infected with this vice: and therefore they were ſo often admoniſhed touching this, for that the pride which was amongeſt them much diſturbed the affayres of the church, when as the dignity of the city, the amplenes of theyr empire, and theyr excellent endewments of naturall good thinges, aboudauntly miniſtered vntounto thē matter of pride.

Rendring vntounto no man euill for euil.] VntoUnto the cauſe is aptly added the effect For they which arrogantly take vponupon thē many thinges, and alwayes aſpire vntounto highe thinges, doo eaſely contemne others, and are offended euen in trifels, and eaſely deme that they are deſpiſed of other men. Thereof ſpringeth diſpleaſure taking, and ſéeking of vengeaunce. Some thinke that that which is now ſayd differeth from that which is afterward added, Dearely beloued aueng not your ſelues. For they ſuppoſe, that to render euill for euill extendeth farther, then to auenge. But I, to ſpeake the truth, ſee not, how he which ſeketh to recompence euill for euill, ſéeketh not alſo to be auenged. Therefore (as I thinke) the Apoſtle firſt ſetteth forth the thing generally: after that he addeth what ought rather to be done: laſt of all by way of repetition, he returneth to e…pound that which he put forthe, we ought not to render euil for euill. For if we ſée that that is euil, which our enimy hath done vntounto vsus, we ought by no meanes to imitate him, as Chriſoſtome aptlyHe ſinneth more greuouſly whiche rēdreth euil for euil, then he which firſt prouoketh a man to …nger. admoniſheth vsus. Origen addeth that they more greuouſly ſinne, which rēder euil for euill, then they which firſt committed the euill. For it is poſſible that he which firſt did the hurt, did it vnwares, or was ignorant that that was euil which he did to an other, or thought it wuld not hauehave bene ſo greuous as it was. But he which hath had experience in himſelf, and knoweth how irkeſome it is, and will yet notwithſtanding repay the ſelfe ſame euil, may much more iuſtly be accuſed then the other. This ſentence Paul putteth forth generally, and excludeth no man. Wherfore it is by no meanes lawfull to recompence euill for euill, neither to Iewes nor to Gentiles, nor doubtles to any man liuing. And by this meanes is confounded the righteouſnes of the Scribes, and of the Phariſeis. For they taught, y^• we ought to louelove our friends, and to hate our enemies. How be it Princes, Iudges, nor Mageſtrates doe commit nothing againſt this law, when they puniſhe wicked doers: for puniſhments procéeding of iuſtice, ought not to be counted amongſt euils.

Procuring good things in the ſight of all men] The commō reading hath not only before God, but alſo before all men. But that particle is more then needeth. Here alſo is to be noted that he ſpeaketh generally. For he ſayth not in the ſight of the Gréekes, or of the Iewes, or of this man, or of that man, but vniuerſally of all men. Paul in the. 10. chapiter of the firſt to the Corinthians, ſayth: be ye ſuch that ye geue no offence neither to the Iewes, nor to the Grekes, nor to the churche of God: euen as I pleaſe all men in all things, not ſeking mine owne profit, but the profit of many, that they might be ſaued. This is in a maner all one with that which is in this place commaunded. Wherefore we muſt not only beware, that we commit not any thing againſt thoſe things which are forbidden in the law, but alſo that we behaue our ſelues warely in thoſe things which ſhould otherwiſe be lawfull, leaſt the weaker ſort ſhold be offended. Good things, that is, iuſt, holy, and honeſt, are procured in the ſight of all men, when thoſe things are done, whereby is illuſtrated the glory of God, and the edifying of our neighbor is aduaunced. Howbeit this ought not to be our entent, to get the praiſe of men. For Chriſt admoniſheth, take heede that ye doe not your righteouſnes before men to be ſene of them. But let your light ſo ſhine before men that they may ſee your good works, and glorify your father which is in heauen. Wherefore Paule ſayth not, Seke to pleaſe men, but hauehave a care that your examples be ſuche in the ſight of all men, that by them they may be put in minde of theyr ſaluation. And whē he ſayth procuring, he plainly declareth that this ought not to be done negligently, but moſt diligently.

If it be poſsible, as much as in you is, hauehave peace with all men.] Therefore he addeth conditions, for that peace can not be had, but with certain. And oftentimesWhē peace with men is to be refuſed. it hapneth that through y^• outrageouſnes and malitiouſnes of ſome, peace either can not be made, or els can not be kept: when as they labour through theyr impietie to lead vsus away from God, or els we ſhould holde our peace, and conſent to oppreſſe our neighbours. But when we come once to this poynt, that either God is openly to be offended, or our neighbor, (whome we ought to ayd, ſuccor & helpe,) is to be forſaken, this peace with wicked men, is vtterly to be refuſed. For eueryevery faithfull man ought to his power to withſtande the enterpriſes and endeuors of the wicked. Yea Chriſoſtome ſayth that Paule was ſo ſeuere, that in the. 7. chapiter to the Corinthians, he thus wryteth euen of them which are ioyned in matrimony: And if the vnbeleuer depart, let him depart. For in ſuche a caſe the brother or ſister is not ſubiect to bondage: God hath called vsus in peace. And we doe as muche as lieth in vsus, when we hate y^• ſinne, and louelove the perſons, and reſiſt them as much as we cā, that they commit nothing either againſt God, or againſt our neighbor. And this thing ſo oftentimes happeneth, that Chriſt ſayd, that he came not to ſend peace vponupon the earth, but the ſword. Wherefore Paul not without iuſt cauſe ſayth, If it be poſſible, and as much as in you is: which conditions we fulfill when we hauehave our mindes prepared to an vpright and honeſt peace. Dauid ſayth, with them that hated peace, I was peaceable.

Dearly beloued auenge not your ſelues: but geue place vntounto wrath.] After he had written, what we ought rather to do, then to recompēce euil for euil, he returneth more largely to expound that which he put forth. This thing (ſaith he) I cōmaund you, that ye auenge not one an other. And therewithall ſheweth, what we ought to do, after that we hauehave receaued iniury. Geue place (ſayth he) to anger. But to whoſe anger? Some vnderſtand his anger that hath done to vsus the iniury. For ſo it is poſſible y^• in geuing place we may break y^• violence therof: but if we reſiſt y^• fury therof, it wil waxe more hot. So lightnings ouercome, breake, & with a great noyſe and fall cleaue in ſonder thinges hard and which reſiſt thē. But when they méete with thinges ſoft and geuing place they eaſely penetrat and hurt them not at all. So thoſe inſtruments of warre called Gonnes, with a great violence ouerthrow walles and caſtles built of hard ſtones, but if they light vponupon ramperes of earth, which geue place to their ſtroke, they vtterly looſe their ſtrengthes, and nothing hurt. Wherefore good captaynes when they make ware vponupon the ſea, vſe to couer their ſhippes eueryevery where with wooll, for by reaſon that the wooll geueth place to the ſtrokes, the whole force of y^• Gonnes is eaſely fruſtrated. It may thus alſo be vnderſtanded, that we muſt geue place to the wrath of God: for he which auengeth, preuenteth or rather hindreth himſelfe. So the ſenſe is: Commit the matter to God and geue place to his anger. For it hangeth ouer your enemies heads. For when they hurt you, they heap vntounto themſelues wrath in the day of wrath. Moreouer he which auengeth himſelfe, doth raſhely, and vſurpeth vntounto himſelfe the office of God: and where as being of a priuate eſtate he hath not authority ouer thoſe of whom he is hurt, yet he vniuſtly claymeth it. Beloued, ſayth he: for thoſe things which he commaunded ſemed to be ſomewhat hard. And therfore with gentle ſpeach he purchaſeth their aſſent and therewithall declareth, that he writeth not theſe thinges, for that he litle regardeth their iniuries and hurtes. It is not ſo, ſaith he, for I louelove you from the hart. Neither commaund I theſeWe may go vntounto the magiſtrates in iuſt cauſes. things but for your owne profit ſake. Thou wilt paraduenture demaund, whether Chriſtians are prohibited by theſe wordes of Paul that when they are hurt they ſhould not goe vntounto the Magiſtrate, and pleade againſt him which hath done thée hurt. They are not hereby vndoubtedly prohibited. How be it this is to be taken héede of, that they doe it not of a corrupt affect, and wicked mind, to ſeke vengance, and to repay euill for euill. But this they ought to hauehave a care of, to defende by the helpe of the Mageſtrate, thoſe whome they hauehave in theyr tuition: and moreouer that that brother which hath offended, whome they ſée will not be amended with ſound counſels, and godly admonitions, be reformed by ſome other meanes, laſtly that euill examples be taken out of the Churche, and out of the publike wealthe. VponUpon theſe and ſuch other like conſiderations, it is lawfull to goe vntounto the Magiſtrate. For he is apoynted of God: & as it is lawful for y^• faithful to vſe other benefitesHe which goeth to the magiſtrate geueth place to anger. of God, the heauen, I ſay, the ſunne, corn, and fruites, ſo alſo is it lawfull for thē to vſe the mageſtrate. And ſo is place geuen to y^• wrath of God. For y^• wrath is declared vponupon y^• wicked, either by y^• Mageſtrate which iudgeth by the authoritie of god, & in his place, or if y^• mageſtrat neglect his office, by god himſelf, as they vſe to ſpeak, immediatly. Wherfore in going vntounto y^• Mageſtrat, ſo y^• it be done rightly & orderly, is no offēce cōmitted. But this is chiefly to be takē hede of, y^• we ſeke not to abuſe either God, or y^• mageſtrate, only to ſatiſfie our anger, & to fulfil our hatred, as though we would vſe them for our tormentoures. The common edition hath.

Not defending your ſelues.] In Greke it is foreign, which worde although ſometimes it ſignifie to defend, yet it ſignifieth that defence, which is ioyned withWhether it be lawful to repell … lence by … olence. vengaunce. And a chriſtian is not forbidden, but that he may repell violēce by violence: when he is either ſodenly inuaded in a ſolitary place, or that he cānot otherwiſe hauehave the ayde of the mageſtrate For forasmuch as the lawes made by a iuſt mageſtrate permit vntounto him this thing, he dothe it not as a priuate man, but as a publique miniſter armed by iuſt and publique lawes. Chriſt ſayd, If a man geue vntounto the a blow on thy right cheke, turne vntounto him the other. But this is to be done, when thou ſéeſt that thou maiſt by this meanes profite thy brother, or that it conduceth to illuſtrate the glory of God. But beſides theſe caſes, we are not bounde of neceſſitie ſo to doe: as both Chriſt and Paul by theyr example hauehave taught vsus. But whileſt we repel violence, by violence we muſt obſerue a moderation of a iuſt defēce of our ſelues, as the lawyers ſpeake, that we ſeke not eyther to hurt or to kill him which doth vsus violence. And this is diligently to be taken bede of, that we repell his violence that hurteth vsus with as litle his hurt as we can. Doubtles vnles it had bene lawfull to repell violence by violence, the Apoſtles when they followed Chriſt, would not hauehave caried ſwoordes with them: but they had ſwordes. For they ſayd vntounto Chriſt, in that laſt ſupper. Behold, here are, two ſwordes. And Peter when Chriſt ſhould be taken, Shall we ſmite (ſayth he) with the ſword. Hereby it is very manifeſt, that the Apoſtles to this vſe ware ſwordes. If this had bene repugnant vntounto the law of God, Chriſt would neuer hauehave permitted it: for he was a moſt ſharpe defender of the commaundements of his father.

Vengeance is mine, and I will repay ſayth the Lord.] That whiche is hard vntounto the fleſh, and diſagréeing from humane reaſon, he confirmeth by the authority of the woord of God. Theſe woordes are written in Deut. the 32. chapter. And it is to be red in the nominatiue caſe, and not in the accuſatiue caſe. For in Hebrew it is Linekamueſchalony and in Greke, foreign. That is, vengeāce. And y^t which is added, And I will repay, is not in y^e Hebrew, but only Veſhalom, which is. And a retribution. Wherefore in the Hebrew it is thus: VntoUnto me vengeance, and retributiō. But the 70. interpreters hauehave not that particle, but in ſtede thereof read foreign. That is, In the day of vengeance I will repay when time ſerueth. Neither is it to be doubted but y^t God wil auenge our cauſe. For in our iniuries he is firſt offēded. For no mā can ſo much as once think to hurt vsus, but y^• he firſt violateth the law of God. And he wil take vengeāce of our enemies, for y^t we are vntounto him moſt deare. Therefore he ſayth, he which toucheth you, toucheth the apple of mine eye. And God is neyther forgetfull, nor alſo neglecteth his office. Wherefore ſeing vntounto him belongeth vengeaunce and we are vntounto hym deare, & when we are iniuried he is firſt offended, and he neglecteth not that which pertayneth to him, we ought without doubt to leue the vengeannce vntounto him.

Sayth the Lord.] This is not had in the Hebrew. Howbeit it is aded of Paul, to the end theſe admonitions ſhould ſticke the dea…lier in our mindes.

If thyne enemy hunger, fede him.] O notable kind of vengeance, may humayne reaſon ſay. But much rather will it ſo ſay, if it thinke that in the name of meate and drinke are comprehended all maner of dewties which are neceſſary for the maintenance of the life. Wherefore the lawyers, when in a teſtament or will is bequethed vntounto a man meate and drinke, thereby vnderſtand that vntounto him are bequethed clothing, lodging, bedding, phiſike, and ſuch other like thinges. And the lord when he ſayth, that God maketh his ſunne to ariſe vponupon the good and vponupon the euill, and rayneth vponupon the iuſt and vponupon the vniuſt, by theſe two words Sunne and rayne, comprehendeth all the gifts of God, whatſoeuer we ſe in thys life common to the good and to the euill.

And in ſo doing thou ſhalt heape coles of fire on his hed.] This ſome thus vnderſtand: thou ſhalt adde ſpurres vntounto him, wherby he ſhalbe ſtirred vp to louelove thée agayne. Some thus, Thy benefits ſhall be vntounto him as coles of fire, whereby he ſhalbe made aſhamed, his conſciēce ſhalbe troubled, and he ſhalbe kindled, with confuſion: as though this ſhalbe the vengeance of the godly, and by this ignominiof theyr enemies they ſhal ſatiate theyr anger. This latter interpretatiō is not ſo ſemely for a Chriſtian man. For none y^t is godly at any time reioyſeth in the hurt of his enemies. I grant indede, that the benefites which we beſtow vponupon our enemies may woorke theſe thinges in them. Howbeit we ought in no wiſe to ſet forth theſe thinges as endes of our dewty: but in ſuch ſort as we declared in the firſt expoſition, ſo farforth as they ſerue to his amendement to whome we doo good. The ſelfe ſame thing is to be iudged of that which Origen ſayth, that theſe coles ſignifie hell fire. This indede may come thorough theyr default that our benefits ſhould encreaſe theyr dampnation and puniſhementes. But that ought not to bee the cauſe of our purpoſe or entent. For we ought to ſeke nothinge ells but their ſaluation.

Be not ouercome of euill, but ouercome euill with good.] Foraſmuch as betwene contraries there is a continuall battaile, therefore Paul aptly maketh mencion of good & euil, which are cōtraries. It is doubtles an excellent kind of victory,A notable kind of victory. A daungerous fall. by well doing to ouercome the force of hatreds: as contrariwiſe, it is a pernitious fall to be throwen downe with the outrageouſnes of anger. In this battayle it is neceſſary, that either the wickednes of our enemies be ouercome by our goodnes, or that our goodnes geue place to the fury of our enemies. And that by ſuch pollecies is ouercome the maliciouſnes of ill men may be proued euen by theyr owne teſtimony, as Chriſoſtome writeth. For if they ſhould be aſked the queſtion, they will confeſſe, that they are then ouercome of vsus, when with a valiant mind we contemne theyr iniuries and hurtes. For there they chafe, they fret, they fume, as though by our patience were broken and vtterly deiected all theyr ſtrengths. But they wonderfully reioyſe when they ſe vsus ſo mooued, that we wil nedes auenge the iniuries which we hauehave receaued. In humane conflictes, thoſe are ſaid to ouercome,The diuers maner of fightyng of carnall and of ſpirituall men. which ouerthrow others: and thoſe are counted ouercome which being van quiſhed and euill handled hauehave the woorſe. Which is not to be meruayled at, whē as thoſe thinges are the inuentions of the deuill. But the holy ghoſt here ſetteth forth vntounto vsus a farre other kind of battayle: wherein they are ouercome, whiche whileſt they ſeke to auēge thēſelues, playnly declare that they are ouercome: and they go away conquerers, which ſo lenefie and temperate theyr anger, that they ſhew benefites vntounto them which hauehave done vntounto them iniury. VponUpon this ſtage ought Chriſtians to exerciſe themſelues: wherin they hauehave as lookers on and ſupportersThe ſtage of chriſtiās. the Angells. And the author or maiſter of the game is the moſt iuſt God. Theſe woordes, to ouercome, and to be ouercome, Good and euill are of great efficacy: with which vnles our mindes be moued, it is a great argument, that there is but a very ſclender ſpirite and baſtardly fayth in vsus. But what ſhall we iudge ofHow we ought to be hauehave our ſelues towardes the excommunicate, and towardes heretikes. men excluded from the Church, whome they call excommunicate perſons? And what alſo of them which preach and teach doctrine contrary to the truth. With the one we are commaunded not to eate meate, and to the other not to ſay ſo much as God ſpede. Touching theſe men, if neceſſity vrge, we ought to geue vntounto them neate, and other thinges neceſſary not for acquaintance, familiarity, or our delectacion ſake, but euen only that we ceaſe not from the office of charity. But if there be no ſuch neceſſity, we ought neither to talke with them, nor to eate with them. But if the neceſſity of the ſoule or of the body ſo require, all theſe thinges which Paul here writeth we ought to obſerue towards them.

Commentary on Romans, Chapter 12

p. 410The twelfth Chapiter.

The twelfth Chapiter.