Commentary on Romans, Chapter 1 (2 of 4)
That I may hauehave (ſayth he) a proſperous iorney, to come vntounto you, by the vvill of God] He deſired to come vntounto the Romanes: wherefore hys prayer was that impedimentes myght be remoued, whiche were partly obiected by Sathan, and partly had theyr begynnyng of ſondry neceſſityes of Churches, which impedimentes, as they dayly hapened a freſh, ſo they with held Paule, that he could not go whether he would. A proſperous iorney he calleth not only as touchyng commoditye of the lyfe, but alſo a fruitfull iorney, that hys laubourWhat maner of proſperous iorney Paule deſired. might not be ſpent in vayne. He remembred alſo, that he was by the oracle of God prohibyted ſome tymes to ſpeake, or to go, whether he had appoynted. As we may ſée in the Actes the. 16. chapter: where he was forbiddē to ſpeake in Aſia: and when he would hauehave gone into Myſia, and Bythynia, he was letted, and by night admoniſhrd in a dreame, to get him vntounto Macedonia. For there ſtoode before him a man of Macedonia, which ſayd: Come and ſuccour vsus. This thyng therefore he deſired as touchyng the Romanes: namely, that he might not hauehave any ſuch impediment. And though we heare, that he deſired a proſperous iorney yet we muſt not perſwade our ſelues, that he referred theſe thynges to his owne commodity or to gayne. The proſperous iorneys which God grauntedWhat proſperous iorneyes God gaue vntounto Paule. him to Macedonia, ſerued to the increaſe of the Goſpell. For otherwiſe he was both beaten there, and alſo caſt into priſon. And when at the laſt he ſhoulde go, vntounto Rome, God, which heard hys prayers, brought to paſſe, that he was compelled to appeale vntounto Ceſar. And when he was in a ſhippe wracke, he bad hym to be of good chere, for that he ſhould be, a witnes of Chriſt at Rome alſo, as he had bene at Ieruſalem, whereby appeareth what proſperity or ſucceſſe is to beWhat proſperity Chriſtians ought to looke for. looked for in the workes of the elect. Vndoubtedly that kynde of proſpe…cy is to be looked for, not wherein the fleſhe may reſt, but whereby may come aboundant fruite of the Goſpell. And whereas the Apoſtle ſayth, by the will of God, it is not ſo to be vnderſtād, as though he thought that any thing could be done be ſides the will of God: but he deſireth ſuch a will, which ſhould fauor and proſper hys enterpriſe that his labour myght not be in vayne. And he addeth:
For I deſire to ſee you.] Thys myght ſufficiently hauehave bene vnderſtand by hys prayers. And yet is it not ſuperfluouſly added. For he woulde not hauehave them thinke that hys prayers were ſlyght and common prayers, but ſuch as procéeded from a perfect and iuſt deſire. For we muſt not coldely deſire thoſe thynges whiche we implore of God in our prayers. This was Paules care towardesPaule had a care ouer the Churches of God. the churches. Eyther he went thether hymſelfe, when néede required: or when he could not goo, he wrote, or ſent ſome that were very deare and nigh vntounto hym. Hys charity did alwayes burſt forth into acts, which myght profite hys neighbours. He ſawe that the ſaluation of the Romanes was now at hand: therefore he would aduaūce it alſo by his labour. And in that he prayeth in his prayers for a proſperous iorney, it is nothyng els, but to deſire to be ſent, euen as Eſay offred hymſelfe, ſaying: Behold Lord I am redy, ſend me. And the ſame Paule ſayd: He which deſireth a biſhoppricke deſireth a good worke. Furthermore itHoly men deſire to be coupled & ioyned together. is a perpetuall affection of good men to deſire to be ioyned together, foraſmuch as they hauehave hym to be their God, which is eueryevery where in the holy ſcriptures called the God of vnity & peace. Moreouer their meetinges together are not without profyte. For alwayes there is ſome increaſe of the ſpirite and grace of God and it ſéemeth that God geueth ſtrength vntounto the members of Chriſt, then chiefly, when they are ioyned together. Which ſentence ſome abuſe, when they cry, that we muſt geue credite vntounto Synodes and counſels, as though god can not permitte ſo holy fathers which hauehave aſſembled together, to be deceaued.The aſſembly of Byſhops vntounto Synods why it is not vnprofitable. That holy aſſembly (ſay they) of holy men coulde not be had without fruite: but they (as Paul ſayth) ought to hauehave bene ſuch, as had ſerued God in ſpirite, had geuen them ſelues to aduaunce the goſpell of God, had powred out prayers wyth moſt feruent fayth, and attempted nothyng of the fleſh, or of humane affection, but ſuffred all thynges to be done by the will of God. But that they performed not theſe thynges, the euent ſufficiently declareth. For they hauehave brought in many ſuperſticions, and ſometymes hauehave moſt ſeuerly decreed things that are apertly againſt the word of God. I wyl not deny but that thoſe which aſſemble rightly and orderly, namely, after that maner that I hauehave now expreſſed, may bring forth farre greater fruites, then when they deale ſeperatly and apart. Of thys thyng Chriſoſtome bringeth a very apt ſimilitude. BurningA ſimilitude firebrandes (ſayth he) when they are ſeperated a ſonder, do conceaue and retayne within them ſome heate and light: but yet not very much. But if they be put all into one place, eyther into a chimney or into a fornace, they wyll ſtirre vp both a very greate, and alſo a moſt feruent flambe. In lyke maner muſt we thinke of holy men, being eyther aſſembled together, or ſeperated a ſunder.
To beſtovv among you ſome ſpiritual gifte.] He declareth, why he ſo much deſired, to come vntounto them: namely, to make them partakers of the giftes of God. The Apoſtle was a veſſell filled with deuyne gyfts: Wherfore, whether ſoeuer he went, he beſtowed and deſtributed them vntounto the beleuers. But foraſmuche as God is, both the author, and geuer of all ſpirituall giftes, why doth Paule here ſeme to chalenge, or clayme them vntounto hymſelfe? Forſoth, bycauſe he wasThe work… of God and of the miniſters of the Church is ioyned together. a miniſter of the Church: and God hath ſo much honored the miniſterye, that he alſo cōmunicateth euen his own proper worke vntounto the miniſters. For as touchyng theyr functions, they are not ſeperated from God, whych is the authour of them, but rather are ſo to be ioyned with him, as though one, & the ſelfe ſame woorke proceeded from them both. And after thys manner are miniſters ſayd to forgeue or to retayne ſinnes, to beget men vntounto Chriſte, and to ſaue them. But if thou looke vponupon God, and the miniſter a parte eche by hym ſelfe, then heare what Paule ſayth: I hauehave planted, Apollo hath watred, but God hath geuen the increaſe. Alſo, who is hee, whyche planteth? And who is he, whyche watreth? And in an other place he ſayth, that the holye Ghoſt diſtributeth his giftesBy the miniſters of the church the faythful are more ſtrayghtly bound together. vntounto eueryevery man, as it pleaſeth him, and according to his will. But as we hauehave ſayd the miniſters muſt not be ſeperated from God: who by this dignity which he geueth vntounto them, prouideth chiefely for thys, that the faythfull ſhould more ſtreyghtly be bound together in the church. For euen as a citye is counted one becauſe men helpe one an other, when as ſome are able to geue counſell, other excell in ſtrength, and other in handycrafts and induſtrye: ſo would God hauehave it to be in the church, namely, that ſome ſhould teach, and other ſom be taught, ſome helpe theyr brethren through prayers, ſome diſpenſe the ſacraments, and other ſome receaue them: to the ende that by theſe mutuall offices, Chriſtians ſhoulde bee ſo bounde together, that the ſpirite and grace of God ſhoulde ſpreade from one member to an other, by ioyntes and cloyſures together, as it is wrytten vntounto the Colloſſians and vntounto the Epheſians. All theſe woords are here ſet as much conducinge to wynne the hartes of the Romaykes: that they ſhould looke for hym chearefullye, and wyth greate louelove receaue hym when he ſhould come, as though therewythall they ſhould receaue ſome excellente gyfte of the ſpiryte accordynge to hys promiſe. Theſe thynges ſerne alſo to ſtirre vp theyr mindes to reade hys Epyſtle. For vndoubtedlye he wrote it for no other cauſe, but that that whych by preſence of hys body he coulde not performe, he myght yet at the leaſt expreſſe by hys Epiſtle. Whych ſelf thynge is a cauſe alſo, why we ought in lyke manner wyth exquiſite diligence to reade and heareHorrible blaſphemies of certaine in our tyme. that whych is here written. Neyther muſt we harken vntounto thoſe blaſphemers, whiche beyng enemies vntounto pietie, and vntounto the true doctrine of iuſtification and predeſtination, are not aſhamed to crye out and ſay: I would to God Paul had neuer writtē this epiſtle. Which ſaying though they go about to mitigate, affirming that they ſpake it becauſe of theſe daungerous tymes, yet bring they not any ſufficient excuſe. For what is this els, but to reprehende the counſelsAſſemblies together of Chriſtians ought not to be vnprofitable. of God, and of the holy ghoſt? Further let vsus marke that it is not conuenient, that aſſemblyes together of Chriſtians ſhould be vnprofytable and idle, as prophake aſſemblyes are: but they ought to hauehave in them ſome ſpirituall commodity. And thys Greake word foreign, contayneth in it a vehement ſignifycation. For thereby the Apoſtle declareth, that he will geue nothyng vntounto them, but that which he had firſt receaued of God. For he ſayth he wyll make them pertakers of thoſe giftes which he himſelfe had now obtained. And in ſuch ſort we ought to viſite our neighbours, namely, to hauehave alwayes ſome ſpirituall gifts redy to communicate vntounto them. And on the other ſide, we ought to be prompt,With what mind Chriſtiās ought to aſſemble together. What peregrinations and what writings are had in the p…pacy. eaſely to receaue, if any ſpirituall profyte or commodity be offred vntounto vsus by their commyng vntounto vsus. But now a dayes they vſe peregrinacions or pilgrimages to images and to worſhippe reliques of the dead: and not to ſuccor the liuely temples of Chriſt. The biſhop of Rome writeth ſometymes, but yet only pardons, bulles, and curſes. He ſendeth men to compound and diſpence for ſondry kinds of ſinnes, and to releaſe vowes. But none of theſe doth he fréely: but they are altogether inſtituted for gayne, and to ſcrape mony together.
To ſtrengthen you.] Here is added the cauſe, why he ſo much deſired to come vntounto the Romanes: namely, to ſtrengthen them. This is it which ChriſtThe office of an Apoſtle is to cō firme the brethren. commaunded Peter: And thou at the length when thou art conuerted confyrme thy brethren. By theſe woordes is ſignifyed, that the Romanes were not conſtante: for they ſemed now redy to receaue the religion of the Iewes. And yet becauſe he would not offend their mindes, that which he had before ſpoken of their confirmation, he ſtraight way lenefleth, and mitigateth wyth theſe words which follow:
That I may receaue exhortation together with you.] Here he knitteth himſelfe alſo with their infyrmity, as though he alſo had neede of inſtruction. And aſſuredly there is none in the Church placed ſo high, that he can not receau… None ſo hygh in the Church but that he may be holpen by inferiours.ſome confyrmacion and edifycation of the weaker. Neyther doth God vſe to geue all thynges vntounto all men, but that the weake ones hauehave oftentymes ſome ſingular and priuate gifte of God, whereby to helpe the ſtronger. Wherefore if Paule, which was a piller of the Church, ſtronger then any yron, harder then the diamond, confeſſeth that he myght profyte himſelfe through theſe mens exhortacion, why ſhoulde we then doubt of our ſelues? But if the fayth of the Romanes were ſo great, that it was now eueryevery where publiſhed, what neded they of any confyrmation? We anſwere, that fayth is in deede of hys own… Our fayth needeth alwayes to be increaſednature ſure and conſtant, and if it be ſuch which iuſtefyeth, it ought vtterly to differ from opinion, that we doubt not of the verity of the other part, but foraſmuch as we are weake, and do on eueryevery ſide ſlippe, being aſſaulted of our fleſhe, the deuill and the world, we hauehave neede continually of the increaſe of faith. Peter beleued truly in Chriſt, when he ſayd: Saue me: otherwiſe I periſh. But the Lord ſayd vntounto him, O thou of little fayth, why doubtedſt thou. By whiche wordes Peter was tought, that the daunger hong not ouer him, eyther by reaſon of the waters, or of the tempeſt: but through the want of faith. Wherefore theſe thinges do nothing diſagree betweene themſelues, that the fayth of the Romanes was to be magnifyed, and that yet neuertheles they had neede of confyrmacion. We might reade that which we hauehave here interpreted concerninge exhortacion, as if there had bene mencion made of conſolacion, as though Paule ſhoulde hauehave ſayde: therefore I will come vntounto you, not only to ſtrengthen you, but alſo to ſtirre vp a mutuall conſolaciyn, and that through the fayth which is found as well in me as in you. For they which mete together when they perceaue themſelues not to be of a ſundry opinion, but of one and the ſelfe ſame opinion, vſe excedinglye to reioyce. Wherefore Chriſoſtome and the Greke annotacions do admoniſhe vsus, that conſolacion in this place may be taken for ioy. Neyther ought we to doubt whether this conſolacion ſhould be betweene the Romanes themſelues, or betwéene them and Paule: Becauſe the wordes which follow, ſéeme to diſpatch that doubt, in that it is ſayd.
Through the mutuall fayth, which both ye, and I hauehave.] Neyther did he raſhely make mencion of faith. Foraſmuch as the property thereof is, to powreFayth is compared vntounto leuen. it ſelfe into an other euen lyke leuen: which when it hath leuened one part of the dow, goeth forward into the next part. But they are to be counted as colde beleuers, which to theyr power labour not to make other of the ſame mynde, that they are now of, which thyng if it myght be brought to paſſe, vndoubtedly ſo many ſhould be amended as are drawen by theyr admoniſhment. For what ſoeuer ſinne we committe, the ſame commeth of the imbecillity of fayth. And by theſe wordes, Paul bringeth to an equality thoſe thinges which he hath ſpoken: affirming that there ſhould come a common gayne both vntounto himſelfe and vntounto the Romanes by their mutuall metyng together. And fayth is required on ether party: as touching Paule, that he might be able to obtaine the gifts which he wiſhed vntounto the Romanes: agayne as touching them, that they might receaue thoſe thinges, which were to be miniſtred vntounto them by Paule.
I would not that ye ſhould be ignorant brethern.] Ambroſe readeth thys text otherwiſe: after this maner: I know ye are not ignorant brethern, & he expoundeth it, that the Romanes were certified of the minde of Paule by ſuch as beleued in Chriſt, which continually went to Rome, as by Aquila, Priſcilla, and others, who knew right well Paules purpoſe and determination. But we will follow the common reading, according vntounto which the Apoſtle ſéemeth to preuent them, as though they ſhould hauehave ſayd: why then haſt thou differred thy comming vntounto vsus, ſeing thou ſo much deſireſt it? Paule anſwereth, that he oftentymes aſſayed to come vntounto them: but it would not be, becauſe he was alwayes letted. To the Theſſalonians he ſayth that Sathan was the let that he could not come to Theſſalonica. And in the latter to the Corrinthyans, he maketh mencion of a grenous perſecution which he ſuffred in Aſia, and that he was tempted aboue his ſtrength, ſo that he almoſt diſpayred of his life: and therefore hys comming to Corinth was prolonged longer then he had appoynted. But here he expreſſeth not of whom he was letted. But there might be thrée kindes of lettes. Firſt God, which by manifeſt oracles ſometymes called hymLettes which might hinder Paul from going to Rome The Romanes ſeme to be leſſe eſteemed of Paule then the other nacions. It is not for the ſeruant to enquire out the counſels of his maſter. backe from his appoynted enterpriſes: as it appeareth in the 16. chapter of the Actes: an other kinde is the neceſſity of Churches, which eueryevery day increaſed new and new: laſtly aduerſities and perſecutions, whiche were ſtirred vp by Sathan. Chriſoſtome hath noted, that becauſe Paule hath not expreſſed the cauſe why ſo great a city which ruled then ouer all, ſhould be leſſe eſtemed then many other obſcurer cities and prouinces, humaine ſence and reaſon myght therefore be offended. But he repreſſeth thys inquiſion as curious, and which becommeth not godly myndes. It is ſufficient (ſayth he) that we know that all thynges are done by the prouidence of God. Neyther ought we to thynke, that any mortall man can better prouide for hys creatures, then God himſelfe can. Neyther let vsus thinke that the Romanes were therefore the worſe eſtemed and prouided for, becauſe Paule came ſo late vntounto them. And he may be an example vntounto vsus, not to be much curious in enquiring after ſuch thinges. He hath left the cauſe vnſpoken of, and paraduenture he enquired not for it. As ſeene as he ſawe that he was letted, ſtrayght way he obayed, without enquiring theChryſoſtōe was not of thys opiniō that the Romanes w…r firſt conuerted vntounto Chriſt by Peter. cauſes: for as much as it is not for ſeruauntes to ſearch out the counſels of theyr Lord. And when I conſider theſe thynges, I thinke I may thereby gather that Chriſoſtome was not fully perſwaded that the Romanes were fyrſt by Peter the Apoſtle conuerted vntounto Chriſte, before Paule came thether. For then anſweare might eaſely hauehave bene made. The city of Rome was not vtterly forſaken of God, whileſt Paule was occupied otherwhere: for Peter preachedGod performeth things that are forſpoken, that is predeſtinate after an other manner & at an other tyme then the ſayntes thynke for. the Goſpell there. This is further to be noted, that God oftentymes vſeth to accompliſh thoſe thynges which are alredy appointed, and deſired of the ſaincts to be done, but yet at a farre other tyme, and after an other maner and way, then they decreed wyth themſelues to doo it. Iacob when he heard that Ioſeph hys ſonne ſhould be worſhipped of hys brethren and alſo euen of hys parents, began to thinke that to be a thyng odious, and which coulde not be brought to paſſe without excéeding great troubles. And therefore he did not gladly geue eare vntounto it. And yet did God performe the ſame: but yet by a far other meanes then he thought. So that Paule ſhould go to Rome, it was both decréed by the prouidence of God, and alſo he excedingly deſired it: but it came to paſſe farre otherwiſe, then euer Paule thought. For he when he came to Ieruſalem, and was ſo euill handled there, that he was in daunger of hys lyfe, was compelled to appeale vntounto Ceſar: and God vſed that occaſion to ſende hym to Rome, which he afterward ſhewed vntounto hym by a viſion, when he ſuffred ſhipwracke. For he ſayd vntounto hym: Euen as thou haſt borne witnes vntounto me at Ieruſalem, ſo alſo ſhalt thou doo at Rome. Wherefore we ought alwayes to be mindefull of that place in Ieremy, the 10. chapter: a mans way is not in hys owne hand, neyther is it in man, to walke, and to direct hys ſteppes. It is God which boweth vsus, whetherſoeuer he will. And though he ſendeth not forth his angels, which ſhould expreſſedly teach vsus what he will hauehave vsus to do, yet he is wont to vrge vsus by aGod vſeth neceſſities and occaſions in ſtead of Aungels Why Paul came ſo late to Rome. certayne neceſſity, and to bring in occaſions, whereby to driue vsus to do that which he hath alredy before decreed and appoynted wyth hymſelfe. And yet of the cauſe of thys delay there ſemeth ſomewhat to be written in the laſt chapter ſaue one of this epiſtle. For he ſignifyeth that neceſſities of other Churches letted hym, and occaſions of preaching the Goſpell, which were more commodious and more neceſſary, which were offred him in other places. For there when he had written, that he had nowe filled all places with the Goſpell, thoroughout all thoſe regions, & was very deſirous to ſee them, neyther had any more to do in thoſe regions, he promiſed ſhortly to take his iorney toward thē.
To hauehave ſome fruite among you alſo.] Origene complayneth here of the darke conſtruction, or confuſed readinge, which he very obſcurely goeth aboutOrigene. Hyperbaton. to reſtore. But in my iudgement it is playne and eaſy inough if all this. (And I was letted euen to this day) be written by interpoſition or a parentheſis. For then ſhall the ſentence be, that he was oftentymes redy to come, to hauehave ſome fruite among them, as he had among other nacions. He ſayth not arrogantly that he will bring them fruite: but rather that he will receaue and take fruite of them. Which fruite was, to be ſtrengthened and ſtabliſhed in Chriſt. AndWhereby faythfull ſcoolemaſters are knowne Our deſires ſhould not preuent the iudgement of God. this is a certayne token of faythfull ſcholemaſters, if they count the profyte of theyr diſciples, their fruite and aduantage. Although there are ſome enterpreters, which expound this ſentence of the reward which ſhould be geuen vntounto Paule for preaching the Goſpell among the Romanes. But the fyrſt interpretacion is more playne, and more agreeable vntounto the wordes of Chriſt, wherein he ſayth: Ye hauehave not choſen me, but I hauehave choſen you that ye ſhould go forth and bring fruite. But Paule ſemeth by hys deſire to preuent the will of God: which thing profitable ſeruauntes ought not to do. For they muſt wayte for the commaundement of their Lord, neyther muſt they reſiſt when he commaundeth any thing. For God was almoſt angry wyth Moſes, for that he refuſed to go vntounto Pharao: and ſo was he with Ionas the Prophet, becauſe he detractedGod ſometymes ſuffreth the godly to be deceaued concerning his will, but he ſtreyghtway correcteth thē. to go vntounto Niniuie. Betweene theſe two daungers the meane ought to be obſerued. Paule whatſoeuer he ſaw that he thought would aduaunce the glory of God, the ſame did he ſtraight way excedingly deſire: which is alſo the nature of other holy men. In the meane tyme God ſuffreth them to be deceaued: howebeit he forſaketh them not. For ſtrayght way he boweth theyr willes, whether it pleaſeth hym, that is, to thoſe thinges, which do in very deede illuſtrate hys name. And godly men muſt beware, that they put not lettes agaynſt theWe muſt not put impediments agaynſt the vocation of God. The Apoſtles deſire to go to Rome: was beſides hys determination. calling of God. They muſt bow themſelues before God like drawing beaſtes to be gouerned with the bridell of hys will. Neyther is this to be omitted, that thys deſire of the Apoſtle was beſides his determinacion. For he had determined (as it is written in the 15. chapter of this epiſtle) not to build vponupon an other mans foundacion: but there rather to preach Chriſt, where his name had not before bene heard of.
For I am debtter both to the Greekes, and to the Barbarous, to the learned and to the vnlearned.] Now he addeth an other cauſe of his will. The fyrſt was to beſtow vponupon them ſome ſpirituall gift, to ſtrengthen them, and to take ſome fruit of thē. But now he ſheweth, that neceſſity vrged him hereunto, leaſt he might hauehave ſeemed to hauehave bene a buſy fellow. This neceſſity is taken of the vocation of God: which vocation was of ſo great force that he wrote in his firſt epiſtle vntounto the Corrint: Woo vntounto me, if I preach not the Goſpel. For now was that office cōmitted vntounto him. And by this ſaying he reproueth the Iewes, which cauelled that he did not well, in communicating the preaching of the Goſpell vntounto the Gentils. But that ought not to be counted as a fault in him, foraſmuch as he was compelled thereunto, by the office cōmitted to his charge. And God had geuen him excellent giftes: and among other, to preach vntounto all men. He ſpake all maner of tonges. Theſe thinges ought they to weigh, whichWhy God geueth gifts vntounto men. hauehave receaued any giftes at Gods hand. For by them they are made debtters to helpe others. For God will hauehave them to pay that which he hath decreed to geue. And they are to be meruayled at, which will be counted the ſucceſſors of Peter and Paule, as the biſhoppes of Rome and other biſhoppes, how they ſee not, that they are detters to preach Chriſt. For euen from Gregory the great, no man hath in a manner euer ſeene that a biſhoppe of Rome did preach. In Spayne, in Italy, and in Fraunce they are altogether dumme. Here in England biſhoppes do in deede preach ſometime, but yet not ſo often as they ought.Domme biſhops. But let vsus returne vntounto Paule. In that he ſayth, that he is debtour, he meaneth not that he will bring any thing of his owne: but will beſtow thoſe thinges which God had committed vntounto him to participate vntounto others. And it is as if he ſhould hauehave ſayd. What maner of men ſoeuer ye be, whether ye be wiſe men, princes, mighty men, or men obſcure, baſe or vnlearned, God hath made me debtour vntounto you. And although I ſeeme abiect, or vnworthy ſo great a vocation, yet that which I will bring vntounto you is not vnworthy to be receaued of you. By theſe woordes he reproueth the Iewes, which thought, that the preaching of the Goſpell was due to their nacion only. But Paule ſheweth here that ſame is due alſo vntounto other nacions.
To the Greekes and Barbarous.] All they which were not Iewes were called by thys common word foreign, that is Gentles. But now they are deuided intoWho were Greekes. Who were Barbarous Greekes and Barbarous. By the Greekes he vnderſtandeth men that were more ciuil…, which were gouerned with good and ciuile lawes, and therefore it was an eaſy matter to be conuerſant with them. But the Barbarous are the wilder ſort, which were ſaluage and fierce, ſo that a man could not ſo eaſely deale with them. Neyther were they excluded from the number of the Greekes, which were not inhabiters of Grecia: ſo that they vſed their lawes and inſtitucions. For there were many ſtraunge nacions whiche vſed the lawes of the Greekes. For the Romanes as we reade in Titus Liuius, ſent ten men into Grecia, to bring vntounto them the lawes of the Athenians: out of which afterwardThre… kindes of men with Paule. they wrote ten tables. Paule therefore ſeemeth in this place to make three kindes of men, ſo that after the Iewes he putteth the Grekes, and laſt of all the Barbarous, wherefore the Grekes were in the middeſt betwene the Iewes and the Barbarous. But in other places, when he deuideth men into Iewes and Grekes, by the Grekes he vnderſtandeth all kinde of men, beſides the Hebrues: ſo that vnderunder that word he comprehendeth the barbarous alſo. And if the Goſpell extend ſo amply, that none are excluded from it, then it manifeſtly appeareth, that it farre excelleth philoſophy: for all men are not made for it. ItThe Goſple more common then Philoſophy, and the law of Moſes. excelleth alſo the law of Moſes, which was obſerued of one nacion onelyonly. But the Goſpell was publiſhed eueryevery where. Hereby Chriſoſtome gathereth, that for the admitting of the Goſpel, there is no neede neyther of ſillogiſſimes of pholoſophers, nor preparacion of humane ſciences. And vndoubtedly we ſee, that olde women, rude men, and old men, are as apt thereunto, as noble men, rich men and Philoſophers. And in ſum, there is none ſo noble or excellente, and agayne none ſo abiect and vnlearned, but that by the Goſpell he may attayne to ſaluation. And Chriſoſtome alſo in this place to confirme the dignity of the Goſpell,Chryſoſtome, An example of Plato. bringeth Plato for an example: who being a notable and moſt excellent philoſopher, came thriſe into Sicilia, to cure thinges that were then troubled, and to perſwade the tyranne, to vſe equal and iuſt lawes. Which his perſwaſions had no ſucceſſe at all. For Dioniſius became eueryevery day worſe and worſe, ſo that at the laſt he was depriued of his kingdome, neyther was that kingdome any thing the better for Plato, although Plato for that cauſe put his life in danger and being taken of Pirates was brought into bondage. By whiche example appeareth how weake philoſophie is to amend things.
So that as much as lyeth in me, I am redy to preach the Goſpell to you of Rome alſo.] when he ſayth, as much as is in me, he ſignifieth vndoubtedly, that there was ſome thing, which letted him from comming to Rome. And that is the calling of God, which called him away to an other place. Neyther entendeth he by this kinde of ſpeach to exclude ether grace, or free giftes, or powers geuen him by the holy ghoſt: as though he would preach the Goſpell vntounto the Romanes according to that onelyonly which was in himſelf: euen as ſome ſay, that if men before grace or regeneration do that which lieth in them, God will neuer forſake them. But Paule ſpeaketh not ſo: but ſayth: In that I differ my comming vntounto you, it cōmeth not of myne owne purpoſe, but of God, which hath otherwiſe decreed. For if I were left to myne owne iudgement, I had bene with you long ere this, neyther ſhould any dangers hauehave ſtayed me. He is happy vndoubtedly, whiche with ſo chearefull and prompt mynde is redy toHe is happy, which promptly followeth the callinge of God. follow the calling of God: as Paule here affirmeth that he is. The thyng which he had in hand made hym prompt: namely, the Goſpell: farther the noblenes of the city, through which, if they were once conuerted vntounto Chriſt, he ſaw that it would eaſely come to paſſe, that other partes of the world would be the better wonne. Among thoſe thinges which commonly diſcourage men fromWhat things are wont to feare men from any enterpriſe. taking any enterpriſe in hand, is the ignorance of the euent, alſo daungers which oppoſe themſelues, paynes that are to be taken therein, and becauſe we hauehave not power and ability inough to execute that which is taken in hand. But Paule, agaynſt the ignorance of the euent, obiected the certenty of the promiſe, whereby he knew that the heathen ſhould be conuerted vntounto Chriſt: agaynſt the dangers, which honge ouer him, he obiected the great aboundance of the gayne: for that he ſhould winne vntounto Chriſt infinite numbers of men. And of what force this is to ſhake of ſluggiſhenes and ſlouthfulnes, marchantes do declare, who ſetting gayne before their eyes, paſſe nothing for the dangers of tempeſtes, difficulties of iorneyes, and inuaſions of theeues. LoueLove and charity wherewith hys hart was kindled and inflamed, mitigated the paynes that he ſhould take. And as for hys ability and ſtrēgth he was nothing carefull: for that he did put no confidence in thoſe thinges: but depended wholy of Chriſt, who ſufficiently adorned him with free and gracious giftes of the holy ghoſt, as time and place ſhould require. We may adde the fift cauſe wherby men ar accuſtomed to be called away, ether from the profeſſion of Chriſt, or from preaching: and that is ſhame: becauſe our fleſh iudgeth the Goſpell a thing to be aſhamed of. And this impediment the Apoſtle putteth away, when he ſayth:
For I am not aſhamed of the Goſpell of Chriſt: becauſe it is the power of God to ſaluation vntounto all that beleue, namely to the Iewe firſt and alſo to the Greke. For the righteouſnes of God is reuealed in it from fayth to fayth, as it is written: The iuſt ſhall liue by fayth.
For I am not aſhamed of the Goſpell.] And hereof he geueth a reaſon, namely: Becauſe it is the power of God to ſaluation to eueryevery one that beleueth. In that he writeth, that he is not aſhamed of the Goſpell, although he ſpake that vnderunder his owne perſon, yet meaneth he thereby to admoniſh the Romanes, vntounto whome he writeth, that they alſo (though they were highly exalted) ought not to be aſhamed of the Goſpell. And he vſeth the figure Liptote. For he ſpeaketh not ſo much as he meaneth. Not to be aſhamed, is in this place as much as if he had ſayd, I very much glory. And this ſpake he playnly and without any figure to the Galathyans, ſaying: God forbid that I ſhould glory in any thing, but in the croſſe of our Lord Ieſus Christ. But there are many at this day, whichWe may… glory of the Goſpell if we receaue it truly and from the harte. boaſt that they ar Chriſtians & hauehave receaued the Goſpel, which thing I would to God they did truely and frō the hart. For there are to many of them, which if they were well examined as touching maners, are moſt farre from Chriſt, and as touchinge rules of religion, if a man beginne to examine them but euen in the Cathechiſme, he ſhall fynde that they neuer vnderſtoode any thyng of Chriſt. That commonly is counted a thing to be aſhamed of, which is had in contempt of the world: and that is counted honorable, which the world hath in eſtimacion, but in triall of the Goſpell, our fleſh is excedingly deceaued. ForHow our fleſh is deceaued whō it iudgeth of the Goſpel. it thinketh it a thing to be aſhamed of as touching vnderſtanding, as touching good thinges of the mynde, as touching good thinges of fortune, and alſo as touching the good thinges of the body. For as touching the minde and vnderſtanding it counteth it a thing fooliſhe, to perſwade it ſelfe of thoſe thinges, whereof it can not render a reaſon. As touching the good thinges of the mynde, becauſe we can not be iuſtified by our owne vertues, and excellent déedes. And it thinketh it a very fooliſhe thyng to caſt away the goodes of the body, and ſo to crucifye our fleſhe withall the luſtes thereof: and concerning the goodes of fortune, to take vp our croſſe, and by contumelyes and reproches to followe Chriſt. All theſe ſeeme vntounto the fleſhe thinges to be aſhamed of: agaynſt which we muſt continually ſet this which Paule here ſayth: We are not aſhamed of the Goſpell. This doctrine hath with out doubt many enemyes. And fyrſt areWho they are that are aſhamed of the Goſpel. the Epicures, or rather foreign, that is men without God, who thinke that thys Goſpell is vtterly a trifle and a fayned thing: and do much meruayle at vsus, and deride vsus for that we are ſo carefull and diligent touching it. There are other ciuile men which are gouerners ouer the publike wealth. And theſe men thinke this doctrine to be vtterly ſedicious: and they count it a thyng vnmeete, that preachers, vnderunder the pretence of publiſhing of repentance and preaching, ſhould be permitted to reproue the vices of magiſtrates and princes, and after a ſort to accuſe them vntounto the people. And thys ſay they is nothyng els then to rent in ſonder publike welthes. There are alſo hipocrites, monkes, and other religious perſons which cry out that by our Goſpell the lawes of God are ouerthrowen, holy ceremonies are contemned, good workes deſpiſed, holy Images taken away, and (as they ſay) all deuocions vtterly aboliſhed. With theſe ſelfe ſame aduerſaryes was Paule troubled, for the ſcribes, phariſeyes and high prieſtes, cried out that by thys Goſpell whiche the Apoſtles preached, the lawe of God was abrogated: ceremonies, which the Patriarches and Prophetes had kept, were ſet at nought: the tribe of Leui ſpoyled of hys honour: the dignitye of the prieſthode made equall wyth the prophane eſtate: and the publike welth of the Iewes vtterly extinguiſhed. Agaynſt whiche ſharpe ſaying thys remedy was to be vſed, namely theſe wordes: I am not aſhamed of the Goſpell, whatſoeuer ye ſay, or imagine agaynſt it. It happened alſo in the tyme of Auguſtine and Chriſoſtome What manner of things happened in the time of Auguſtine & Chriſoſtome. The Ethnikes vpbrayde the Goſpell vntounto thoſe that are cō uerted vntounto Chriſt. Heretikes vpbrayde the Goſpell vntounto the Catholikes(when that whole cities had not as yet receaued Chriſt, but that there were in one and the ſelfe ſame city both Chriſtians and alſo idolatrers) that if at any time a noble or welthy man had taken vponupon him the name of a Chriſtian, his affinity, kinſefolkes and frendes would come vntounto hym and ſay: dooſt thou beleue in one that was crucified? Art thou not aſhamed to commite thy ſaluation to hym which was afflicted with extreme puniſhement? neyther was he able to ſaue himſelfe? What madnes is this of thee? dooſt thou beleue in one that was nayled vntounto a croſſe? VntoUnto whom he ſhould hauehave anſwered (as they ſay) I beleue in hym that was crucifyed: and not in a whoremonger, in an adulterer, an vnchaſt perſon, a parrycide, or ſlayer of his owne children, ſuch as is your Iupiter, Saturne, and other Gods whome ye worſhippe. Wherefore I am not aſhamed neyther of Chriſt, nor yet of the Goſpell. So alſo muſt we aunſwere the heretikes, when they ſay, that it is a thyng fooliſhe and to be aſhamed of, to beleue that the ſonne of God ſuffred in very deede, or that he tooke vponupon him very humane fleſh of the wombe of the virgine: foraſmuch as theſe things are found in the Goſpel, we do wholy beleue them: neyther are we aſhamed of the Goſpell of Chriſt. At thys day alſo, the auncient men do vpbrayde godlyThe Papiſtes obiecte vntounto vsus the Goſpell. younge menne, whyche are ſtudious of the Goſpel, yea euen theyr own ſenſes and humane reaſon cryeth agaynſt them ſaying: are ye not aſhamed of thys new doctrine? Are ye ſo blynde, that ye ſee not that by thys meanes good workes are condemned, the worſhipping of God periſheth, the minſtery of the church is troden vnderunder foote, the dignity of prieſthode is abiected, eccleſiaſticall riches are vtterly ſpoyled? what patrones or ſupporters of learned men, ſhall ye hauehave hereafter? Did your elders, which went before you both in thysMecoenate…. vniuerſity and in others, being both doctors & notable men, follow theſe ſteps? VntoUnto theſe men alſo ought we to aunſwere: we are not aſhamed of the Goſpell, howſoeuer you ſpeake ill of it. If ſo be they wil ſay: we hauehave the Goſpell: yoursA collatio… of the doctrine of the Papiſtes & of the Goſpell. is a new doctrine. Let vsus anſwere them agayne: In ſuch ſort is that the Goſpel which ye hauehave, as that is the Goſpell, to ſet forth fayned worſhippinges of god caſting away and diſpiſing the ſincere worſhipping, deſcribed vntounto vsus of God: as it is to worſhippe ſtockes and images: as is to obtrude vowes, whereby ſuch men are drawen away from matrimony, which aboue others hauehave moſt neede therof: as is to go on pilgrimages vntounto Images, to worſhippe the bones of Saynctes, to inuocate the dead: and an infinite number of ſuch other like Wherefore ye ought to be aſhamed of your doctrine, and not we of the Goſpell of Chriſt. Let it be diligētly examined, what we by the ſame goſpel iudge of theWhat maner of doctrine ours is. honour of god. We attribute all thinges vntounto hym only: we wil in all thinges depend of hym only. Farther ſee what our iudgement is concerning the worſhippyng of hym. We deſire to retayne the ſame pure and holy, as it is delyuered vsus in the holy ſcriptures. What do we thinke of good works? we vrge them continually, and requyre to hauehave them done of vsus ſo perfectly, that we thinke alwayes that ſomething remayneth not perfectly done of vsus, vntounto whiche we ſhould leuel, and whereunto we ought to direct all our endeuors. What iudge we as concerning the holy miniſtery? we trauayle to hauehave it to be in great eſtimation, as by which God worketh our ſaluacion. What of Sacraments? That they ſhould be kept pure and vndefyled, and be reduced vntounto that vſe, whereunto Chriſt inſtituted them. What iudge we of magiſtrates? that they ſhould be obeyed, and that we ſhould be ſubiecte vntounto them in all thinges: ſo that they commaund nothing agaynſt the word of God. What of poore and miſerable men? that we ſhould helpe, and relieue them. What of publike peace and tranquillity? That it be kept, yea euen with the los of our goods. What of ſciences, and good learning? That they ſhould be mayntained and aduaunced. Why do ye obiect auncientnes vntounto vsus? There is nothing that we more deſire then to hauehave thynges brought to their olde eſtate. Ye hauehave brought in new thinges: we require againe the eſtate of the primitiue Church, and deſire to hauehave againe the inſtitucions of the Apoſtles. Wherefore there is no cauſe why we ſhould be aſhamed of the goſpel: of which ſuch as complain, do rather lament the loſſe of theyr commodities, then that they can accuſe our doctrine. And if anyeTroubles and diſcommodities are not to be aſcribe… vntounto the Goſpel. troubles or diſcommodities happen, they are not to be aſcribed vntounto the doctrine, but vntounto thoſe which vnderunder the pretence of Chriſt and of the goſpell doo ſeeke thoſe thinges which are their owne, and not the thinges which are Ieſus Chriſtes. But now let vsus ſee Paules reaſon, why he is not aſhamed of the goſpell of Chriſt.
Becauſe it is the power of God to ſaluacion to eueryevery on that beleueth.] It is the power, that is, the organe and inſtrument, wherby God ſheweth forth hys power to ſaluation. For together with the woord of God and the goſpell, are inſtilled grace and the holy ghoſt, and eſpecially remiſſion of ſinnes: by whiche we are renewed and made ſafe. And yet this knittinge together of mans ſaluation, wyth the goſpell is not naturall, that is of neceſſitye, ſo that the goſpellThe Goſpell is not a naturall inſtrument, but at the pleaſure of God. This diffinicion hath the cauſe efficient, end, and inſtrument of receauinge the Goſpel. A ſimilitube of the Sacraments. The ſum of the whol controuerſy concerning iuſtificatiō. Why in iuſtification mencion is made chiefly of the power of god. The difference betwene the righteouſnes of the law and of the Goſpel. This phraſe of ſpeach, to take holde by fayth is not ſtrange nor rare in in the holye ſcriptures. beyng geuen and ſet forth, ſaluation ſhould ſtreight way follow of neceſſitye. For it is needefull that God doo alſo inwardly moue the harts of the hearers: as in the Actes of the Apoſtles we reade it was doone vntounto the woman that ſold ſilke. Wherfore the goſpel is to be counted an inſtrument arbitrary, which God vſeth according to hys will. Many thynke, that thys definition is taken of the cauſe efficient. For in it is expreſſed the power of God, whiche maketh vsus ſafe. Then is added the fynall cauſe, namely that thys power of God is to ſaluation: neyther is that leſt vnſpoken of, whereby we are made able to take hold of ſo greate a benefyte: and the ſame is fayth. For it is added to eueryevery beleuer. For they which come to heare the Goſpell, and wante fayth, receaue nothyng but wordes: and the Goſpell to them is no Goſpell. Euen as in the Sacraments, they which are without fayth do in deede receaue the ſimboles or ſignes, but they hauehave not the fruyte and thing of the ſacraments. Here is now touched the chief poynt of all the controuerſy. For in that it is ſayd, that ſaluacion cometh of the Goſpell vntounto eueryevery one that beleueth, is ſufficientlye declared that we are iuſtifyed by fayth: and not by works nor by our owne ſtrength nor by philoſophy, nor by ceremonies of the law. Neither did he without cauſe make mencion of the power of God. For that before we can be ſaued, our enemyes ought to be vanquiſhed: that is, the deuill, death, hell and in eſpeciall ſinne. Hereby playnly appeareth alſo the difference betweene the righteouſnes of the lawe and the righteouſnes of the goſpell. The righteouſnes of the lawe is, to do and to worke. He that ſhall do theſe thinges, ſhall liue in them, ſayd Moyſes, as it is alleaged to the Galathyans: and ſhall in this Epiſtle be afterward intreated of in hys place. But contrarywyſe the ryghteouſnes and ſaluation of the Goſpell is by fayth vntounto all thē that beleue. For it is fayth which taketh hold of the mercye and promes of God: although there hauehave bene ſome, which durſt affirme, that this kind of ſpeach, to take hold by fayth, is ſtraung, that is, not vſed in the holy ſcriptures. But they are excedingly deceaued: It is in deede not vſed among the ſophiſters, but it is read in the ſcriptures. For to to the Galathians it is wrytten, That we myghte receaue the promyſe of the ſpyrite through fayth. And he vſeth the verbe foreign, whiche ſignifyeth nothynge els then to apprehend, take hold, and to receaue. Alſo in the Actes of the Apoſtles Paul ſpeeketh vntounto Agrippa the kynge, that he was ſente for thys cauſe, that menne ſhoulde receaue remiſſion of ſinnes, and lotte amonge the Sayntes throughe fayth. Where he alſo vſeth the ſame verbe. And vntounto the Romaynes the 9. chap.
The Gentyles whyche followed not righteouſneſſe tooke holde of ryghteouſneſse: euen that righteouſneſſe whiche is of fayth. The greeke woord in this place is foreign. Wherfore it followeth, that we ſpeake after the maner of the Scriptures. Neyther is thys to be left vnſpoken of, that there are ſome whiche thinke that this definition of the Goſpell is takē of the matter: as though it ſhould be thus expounded, that the Goſpell is the power of God to ſaluacion, for that in it is ſet forth and intreated of the power of God, wherby he ſaueth mankind. And that power is Chriſt the ſonne of God, which was made of the ſeed of Dauid, according to the fleſh, euen as it is before ſayd. So the firſt definiciō and this latter differ nothing as touching the kynd of the cauſe. And in deede I diſlyke not thys interpretacion, for Paul in the fyrſt to the Corinth. calleth Chriſt the power of God, and the wyſedome of God: howbeyt I do more willyngly allow the fyrſt interpretacion. Paraduenture ſome will ſay, for aſmuch as the Goſpell is preached vntounto many vntounto iudgement and condemnacion, and we are (as Paul ſayde) vntounto manye the ſauor of death vntounto death, howe then is it called ſaluacion, or power vntounto ſaluacion? And to the Corint. it is writen, We preache Chriſte crucyfyed, Why the goſpel is ſometymes vntounto condemnation.vntounto the Iewes, in deede an offence: and to the Greekes fooliſhnes. Hereto we aunſwere, that the Goſpell is hurtfull vntounto them, which truſt in theyr owne ſtrengthes, theyr proper workes, and theyr owne reaſon. But in the ſame place to the Cor. Paul wryteth: VntoUnto the called of God is Chriſte preached, the power of God, and the wyſedome of God. Whiche place ſerueth verye muche vntounto the interpretation of this ſentence. For things ought to hauehave their name geuen themThinges muſt be named bi their wne nature and not by that which chanſeth by hap vntounto them. Chriſt is rightly called a ſauior althoughe to many he turne to offence and ruine. of that thynge, whyche they hauehave obteyned of theyr owne diſpoſicion and nature, and not of that, which is otherwyſe annected vntounto them by happe, and (as they ſpeake) per accidens, that is by chaunce. The Goſpell hath of hys owne inſtitucion, and by the counſell of God, the propriety to ſaue. But in that it hurteth, the ſame happeneth from without, that is of the infidelity of the receauers: otherwyſe Chriſt hymſelf could not be called a Sauiour: becauſe he was put for the fall and offence of many. Wherefore when he ſpake of the Scribes & Phariſeis, he ſayde: If I had not come and ſpoken vntounto them, they ſhoulde hauehave had no ſinne. But for that he was not to this ende ſent, but theſe euils happened of an other cauſe, therfore he is called a Sauiour. Notwithſtanding many by occaſion of hys comming periſhed. For as touchyng hymſelfe, he had the wordes of eternall lyfe. And he hymſelf ſayth: The wordes which I ſpeake vntounto you, are ſpiryte and lyfe. But manye of them whyche ſtande here beleue not. Wherefore thoſe thinges diſagree not, but aptly agree which theſe whiche Paul nowe wryteth.What kind of ſaluatiō we hauehave by the goſpell. Further we muſt diligently examine, what maner of ſaluation this is, whiche is brought vntounto vsus by the Goſpell. For politicall or ciuill men do alſo promiſe health or ſauety by good lawes, and ſeuerity of diſcipline. But that is ſingular, and very contract: for it is only that ſafety, wherby we are made ſafe from the iniuryes of men. Phiſicions alſo promiſe health: but that pertaineth only to the body, that it may be in good caſe. Souldiers boaſt alſo, that they are appointed to the ſauetye of men: but that ſafety belongeth only agaynſt the inuaſions of enemyes. Yea and handycraftes men ſay that theyr workmanſhips are healthfull vntounto men: but theſe men alſo bryng only porcions of ſauety. They whiche build houſes, do defend vsus from the iuiuries of the aire and wether: they which make clothes and garments, do after a ſort defend our bodys from colde: but this ſauety which is of the goſpell comprehendeth all: and contayneth in it the vniuerſal ſumme and head of our conuerſation, that is, felicity it ſelfe and bleſſednes.Felicitye & bleſſednes come vntounto vsus of the goſpell. By Chriſte and the goſpell we are deliuered from ſinne from whēce come all euils, What is the vulgare definition of felicity. This is that ſaluacion, whiche was ſhadowed in the old Teſtament, as often as the publike wealth of the Iſraelites was defended from oppreſſers by Iephthe, Samſon, Gedeon, and Debora. And that this ſaluacion, which is now intreted of oughte to be taken generally, is proued by a ſure reaſon: for that all theſe defectes, vntounto which the porcions of ſauety which we hauehave now reherſed, were a helpe, happened vntounto vsus by reaſon of ſynne. But by Chriſt and hys goſpell, we ar deliuered from ſynne: which thyng the Aungell teſtifyeth, when he ſayd vntounto Ioſeph. For he ſhall ſaue hys people from theyr ſynnes: and thys is to reſtore vsus to true felicity. For felicity (as it is commonly ſayd) is to lyue agreably vntounto nature. And oure nature is inſtituted of God, that we ſhoulde be according to hys Image. And thys particle, to ſaluation, is neceſſarily added, becauſe otherwiſe the power of God is alſo to take vengeance, to reuenge and to condemne.The power of God is both to ſaluation and to vengeaunce. A ſimilitude But the Goſpell is not properly inſtituted to that ende, but to ſaluacion. Now if we were once fully perſwaded of thys, that in Chriſt and in the goſpell we ſhould hauehave perfect ſaluation, we would not ſo much fixe our mynde on temporall thynges, but would alwayes contende thither, where we hope we ſhould hauehave felicity and bleſſednes. Euen as princes and noble men do ſeldome go abrode into the market place, ſtreates or lanes, neyther do they much paſſe for the ſpectacles of the common ſort of men: for that they hauehave at home theyr delightes, pleaſures, paradiſes and paſſing good thinges: therefore they willingly tary at home, and if they be abrode, they quickely get them home. So ought we alſo to vſe the good thinges of this world only for the neceſſities of the body: but we ought contynually to be conuerſant in Chriſt, and in hys goſpell, as in our ſaluation and felicity.
To the Iewe firſt and to the Greeke.] Here is declared that the Goſpell isThe Goſple is ſetforth to all men indifferently. How the Iewes are preferred before the Gentils. ſet forth vntounto all in generall: neyther doth the preaching thereof exempt any kinde of men. The Grecians he taketh here generally, and vnderunder that worde comprehendeth all nacions beſides the Iewes. And in that he ſayth, Firſt, he ſignifieth order, but not greater aboundance of fruite: as though the Iewes ſhould hauehave more commodity or vtility by the Goſpell then the Ethnikes. Of which thyng Chriſoſtome hath a trimme ſimilitude, when they of full age which were conuerted vntounto Chriſt were baptiſed at the tyme of Eaſter or Whitſontyde, they could not be baptiſed all together: yet they which were fyrſt waſhed did not more put on Chriſt, neyther receaued they more grace then they which wer laſt. Wherfore there is here ſignified an Analogy or proportion of order: &An analogy of order as touchyng tyme betwene the Iewes and the Grekes The calling of the Iewes was firſt. Paule preched firſt vntounto the Iewes before he preched vntounto y• Gentila. The definicion geuen is proued by the effecte. The effect of the Goſple is that we ſhoulde be iuſtefied The end of the Exordium and of the entent of hys treatiſe The propoſitiō which ſhalbe proued euen to the 12. chap. A ſoft tranſition. the Iewes, are put in the firſt place. For Chriſt was the Apoſtle of the Iewes, and miniſter of Circumciſion. For he ſayd that he was not ſent, but vntounto the loſt ſheepe of the houſe of Iſraell. And when he fyrſt ſent hys Apoſtles, he commaunded them ye they ſhould not go vntounto the Gentils, nor enter into the cityes of the Samarytans. But in hys laſt ambaſſadge, when he was redy to aſcend vp into heauen, he commaunded that they ſhould be witneſſes vntounto hym in Ieruſalem, in all Iewry and Samarya, and then he added euen vntounto the vttermoſt borders of the earth. Yea and Paule alſo obſerued this order. For firſt when he entred into any cities, he preached in the Synagoges. And together with Sylas and Barnabas he ſayde vntounto the Iewes, vntounto you oughte Chriſt firſt to be preached, whome becauſe ye hauehave refufed, beholde we turne vntounto the Gentiles. The Iewes oughte to hauehave beene the fyrſte whiche ſhoulde be called, becauſe they had the propheſyes, and Prophetes, and tables in a manner ſealed wyth the promiſe of Chriſt. Wherefore fayth was fyrſt required of them. He proueth thys defynicion now ſet, not indeede by things before or by the cauſe (for that is vnpoſſible) but by the effect, and (as they ſay) by the latter, when he ſayth:
For the righteouſnes of God is reuealed in it from fayth to fayth.] That is, the effect of the Goſpell and of fayth is, that we ſhould be iuſtified. Now the Apoſtle endeth hys Exordium, and commeth to the entreatyng of hys diſputacion, and thys is the principall propoſition, which in ſum containeth that which he goeth about to proue through eleuen chapters, that is, that a man is iuſtified by fayth. Wherefore this propoſition ſerueth for two thinges, for firſt it is broughte in as a reaſon of the difinicion ſet: And agayne, as the principall propoſition of the whole diſputacion. And ſo the Apoſtle by a ſoft, pleaſant and couert tranſition leadeth the attentyue hearer from the exordium, vntounto the confirmacions and confutacions which follow.
When we heare the righteouſnes of God named in this place, let vsus not thinke that he entendeth here to ſpeake of the ſeuerity of Gods iugdements, for that ſeuerity is not called of the Hebrues Nedech, but rather Tiſchpat, that is, iudgement: and Tſedtreth, which our men turne, righteouſnes, ſignifyeth goodnes, clemency and mercy, whereby God declareth hymſelfe good vntounto vsus. And becauſe he doth this chiefely in geuing vsus righteouſnes: therefore I thinkeHow this word righteouſnes is to be vnderſtand. that that word was ſo commonly turned, and that word in this place (if a man marke it wel) aunſwereth vntounto ſaluation, which he ſayd before commeth vntounto vsus by the goſpell. And the Prophetes many tymes craue the righteouſnes of god: which can not eaſely be taken eueryevery where of the ſeuerity of hys iudgement. For there is none that is wyſe, woulde hauehave god to deale wyth hym according to that. Ye rather the ſaynctes crye. Enter not into iudgement with thy ſeruaunt. And god declareth thys his righteouſnes or goodnes towardes vsus, byThe meanes whereby God declareth hys goodnes to wards vsus. three thinges chiefely. Firſt he receaueth vsus into fauour, forgeueth vsus our ſins imputeth not vntounto death thoſe ſins which we commit: but contrarily imputeth rather vntounto vsus the obedience and holynes of Chriſt. Secondly he kindleth in our myndes an endeuor to lyue vprightly, reneweth our will, illuſtrateth our reaſon, and maketh vsus all whole prone to lyue vertuouſly, when as before we abhorred from that which is iuſt and honeſt. Thyrdly he geueth vsus pure and chaſt maners, good actions, and a ſincere lyfe. All theſe thinges doth that righteouſnes comprehend, which is reueled in the Goſpell. But the firſt of theſe thrée is the head and chiefe, becauſe it comprehendeth the other, and it is ſayd to be the righteouſnes of God, becauſe it commeth from him to vsus. For we attayne not vntounto it by humane ſtrengthes. Wherefore Chriſoſtome here calleth it righteouſnes foreign, that is from aboue, becauſe it is geuen vntounto vsus (as he ſpeaketh) without our ſweate and labours. Howbeit he addeth one thyng whiche muſt be warely red: namely that we ought to bring foreign. that is, from home, and from our ſelues, fayth, whereby to receaue thys righteouſnes. In which ſentence, if he vnderſtande, that fayth hath hys ofſpring of our owne ſtrengthes and nature, we ought not to geue eare vntounto hym, foraſmuch as the holy ſcriptures apertly teſtifye, that it is the gift of God, and commeth not of vsus, which thinge is expreſſedly read in the epiſtle to the Epheſians. But I thinke not that this father was ſo farre out of the way: wherefore I interprete hym after thisThe interpretation of Chryſoſtōe …nefied. maner: when he ſaw that this imputacion of god is after a ſort ſet without vsus, hys mynde was to declare, that if we will apply the ſame vntounto vsus, it behoueth that we hauehave fayth in vsus, whereby we may drawe it vntounto vsus. But he contendeth not by that ſayinge, that fayth ſpringeth of our ſelues as of the firſt roote.
Is reuealed in it.] Some hauehave vnderſtanded, that theſe giftes of the goodnes of god which we hauehave rehearſed are reuealed in the goſpell, becauſe they are reade and contayned in it: which thyng I deny not: but I thinke that there ought to be added after the Hebrew maner, that (In it) is all one with Paule, as if he had ſayd (by it). So that the ſenſe is, in that the participation of thys righteouſnes and goodnes of god is exhibited or geuen vntounto vsus, the ſame commeth by the goſpell, ſo that we receaue it with fayth. Wherefore in this word Reuealed: let vsus marke two maner of compariſons: one is as touching the godly,Twokinds of reuelaciō of the Goſple. which receaue theſe thinges of god, that they myght by that meanes acknowledge, feele, and by ſuxe experience vnderſtand thoſe thynges as touching all the three partes of righteouſnes, of which before we ſpake diſtinctly. For they are not ſo moued of God, as though they felt not, nor knew by experience, ſuch thinges as are done. But they which are only lookers one, and not doers of the matter, neyther ſee the fyrſt part of righteouſnes, nor yet the ſecond: for that they are but naturall men, and the god of this world, hath blynded their myndes, that they ſhoulde not be able to attayne to theſe ſpirituall thynges. But the third portion of righteouſnes, which burſteth forth into act, and is ſet in outwarde woorkes, will them or nill them, is ſeene of them and they are euen agaynſte theyr will compelled to beare witneſſe vntounto it: as we reade that Pline the yonger wrote vntounto Traiane of the innocent life of the Chriſtians.Pliny wrote vntounto Trayane in the chriſtians behalfe. For holy men ſhewed examples inough, whereby the vngodly, if they had bene wyſe, mought hauehave conſidered that they were altogether renewed in mynd, and that this kinde of menne is more acceptable vntounto god, then other men are. But in theſe thynges humane wiſedome is wonderfully blynded, whiche can geue no iudgement of ſpirituall thinges: and yet theſe partes of righteouſnes are of their owne nature ſo ioyned together, that the one depēdeth of the other. In thys ſenſe Paule writeth afterward of the righteouſnes of God: If our vnrighteouſneſſe commendeth the ryghteouſneſſe of God: where we manifeſtlye ſee that the righteouſnes of God ſignifyeth his goodnes and clemency. But now let vsus conſider thys addition:
From fayth to fayth.] There be ſo many expoſitions vponupon theſe words, that if I ſhould rehearſe them all, time would not ſerue me. I will touch only a few of them, and wyll iudge whyche of them ſeemeth to me more probable, and nyer vntounto the truth. Some vnderſtand, from the fayth of the elders to the faith of their poſterity. Others, frō a weaker faith, to a ſtrōger fayth: Others, from the fayth of one article to the fayth of an other. And to make an end of rehearſing opinions, I wil come to that which in my iudgement is beſt to be allowed.A double ſignificati… of fayth. It appeareth that Paule taketh fayth two maner of wayes. One waye for that aſſent which we geue vntounto God, when he promiſeth vsus any thing: an other way for the conſtancy of wordes and promiſes. And after that maner the fayth of God is commended, as we reade afterward in the 3. chapter: What if ſome of them hauehave not beleued? Shall their incredulytie make fruſtrate the fayth of God? By which woordes he ſignifyeth, that God faythfully performed that which he had promiſed. According to this diſtinction we may ſay, that this reuelation or exhibition of the righteouſnes of God towardes vsus, is brought to paſſe by faith, namely, our fayth, whereby we geue credite vntounto God making promiſe to vsus: and that our fayth is both ſtrenghthened, and alſo confyrmed by the fayth of god: namely, becauſe we ſee that he hath cōſtantly performed the things which he had promiſed. And this interpretacion Ambroſe toucheth in this commentaryes: and in my iudgement it ſemeth very agreeable. It followeth:
As it is written: The iuſt ſhall lyue by fayth.] Paule laboreth to proue that weChriſoſtom ſayth that we are iuſtefied by faith onelyonly. are iuſtified by fayth: and Chriſoſtome when he interpreteth this place, teſtefyeth, that by it only we obtayne remiſſion of ſinnes. For he ſayth, we way not hope for it foreign. that is, from any other where. If thou aſke, why ſcripture is in thys place cited of the Apoſtle, the ſame Chriſoſtome aunſwereth: for that vntounto humane reaſon it ſeemeth a thing vnlikely to be true, that he whiche was euen now an adulterer, a murtherer, and a committer of ſacriledge, ſhould ſtraight way be counted iuſt, ſo that he beleue and receaue the Goſpell of Chriſt. TheſeAn hiſtory of Conſta… tine. ſeeme to be thinges paſſing cōmon capacity, neither can they eaſely be beleued. For we reade in the Tripartite hiſtorie the firſt booke & 6. chapter, that Conſtantyne the great, which was the fyrſt emperour that publikely receaued the Goſpell, ſlew many that were of his affinity and kinred, and was the author and procurer, that his owne ſonne whiche was called Chriſpus, was murthered. Of which wicked actes when he began to repent to hym, he aſked aduiſe of Sopater, the philoſopher, who in teching ſucceded Plotynus, whether there might be any expiacion or ſatiſfaction made for theſe greate haynous crimes? VntoUnto whom the Philoſopher aunſwered, that there could be none. Afterward he aſked counſell of Chriſtian Biſhops: and they aunſwered, that all thoſe ſinnes might be expiated, ſo that he would beleue in Chriſt, and with a ſyncere fayth receaue his Goſpel. Hereby it came to paſſe, that that Emperour embraced our religion. The author of this hiſtory reiecteth this narration as a thyng fayned: and by diuerſe argumentes proueth that it was inuented of malicious men, which fauoured not Chriſtian religion. But what ſoeuer it were, this thynge onelyonly hauehave I a reſpect vntounto, that they tooke thys occaſion to fayne this lye, for that both Philoſophers, and alſo ciuile men iudged it abſurde, that a man being vnpure and laden with ſinnes, ſhould ſtreight way be counted pure & iuſt before God, ſo ſoone as he receaueth the fayth of Chriſt. Paul therfore, leſt he ſhould ſeme to be the author of this wonderfull doctrine, from which humayne reaſon ſo much abhorreth, citeth a place out of the holy Scriptures, and by it plainly proueth, that it is euē ſo. The teſtimony which he bringeth is taken outChriſostome & Ambroſe ſayling in memory. of Abacuk the prophet the 2. chapter: althoughe Chriſoſtomes interpretation, as it is in the Greke, citeth the name of Sophonias. But that is not to be merueyled at: becauſe paraduenture his memory failed him. For the fathers as they were men, might ſometymes erre. For Ambroſe alſo, when he entreated of this place a little before put (To the Iew firſt and to the Greeke) ſayth that the Iewes were ſo firſt named of Iudas Machabeus, which did ſet at liberty his nacion, when they were by the Grecians brought into bondage. Which ſaying how vntrue it is, the ſecond booke of kinges teſtefyeth in the 25. chapter: and alſo Ieremy in hys 40. chapter: and Heſter in the 3. chapter: and Eſdras, Nehemias, Daniell, Zachary and other ſuch like places, wherein the ſurnames of the Iewes is moſt manifeſtly rede, long tyme before Iudas Machabeus was ruler ouer them. Neyther do I therefore ſpeake this, that I would malepartly contemne the authority of theWe muſt not attribute to much vntounto the fathers fathers. But that we ſhould vnderſtand, that foraſmuch as they do often fall, we ſhould not atttribute ſo much credite vntounto their writinges, but that we may examine them by the rule of the ſcriptures. But as touching this place of Abacuk, we muſt vnderſtand, that this prophet in the firſt chapter of his boke, with ouer much boldnes prouoked God to reaſon of thinges which are done in this world: ſo that in a maner he reproued him, as though he had little prouidence ouer them. For he complayneth, that iuſt men are miſerably oppreſſed of the vngodly, and that wicked men hauehave wonderfull and happy ſucceſſes in all thinges. But after many complayntes at the length in the 2. chapter: he commeth to hymſelfe and ſayth: I will ſtand vponupon my watch: that is, I will pronounce nothing raſhely concerning thys matter: But will wayte to ſee what God ſpeaketh in me. Thys do the Sainctes, ſometymes to put forth in theyr writyng humayne tentacions and affections, and diligently to expreſſe thoſe thynges wherewith we are ſometymes toſſed. For they were menne, andThe Prophets do ſometymes expreſſe the cogitations wherewith they are toſſed. were oftentymes ſubiect vntounto theſe troubleſome cogitations. At the length the Lord aunſwereth hym: and in ſōme thus he ſayth: That men ought not streightway to geue ſentēce of hys iudgemēts, but to wait farther. By which words, humane raſhnes is reproued, whyche wil ſtreight way geue ſentence as ſone as it ſeeth, that God hath done any thyng: when yet notwithſtandyng we are admoniſhed, not to iudge of Comedies, vntyl we hauehave ſene the laſt Acte. If we could wayt longer, we ſhould ſee that the iudgemēts of God hauehave good ſucceſſe, & that al thoſe thyngs which he doth, are moſt wyſely ordred. In the meane tyme whyleſt the ende is in comming, we muſt patiently wayte. And it behoueth that in waiting we vphold our ſelues by faith: by which fayth the iuſt ſhal lyue: and the vngodly foraſmuch as he is deſtitute of it, wanteth all righteouſnes and vprighmes. The wordes of the Prophet as they are in the Hebrew, are theſe: Lohinah cegpeluh ieſohah nibbaſchoh boh vetſaddim beemunatho ijmiah. The latine tranſlation hath it thus, He that beleeueth not, hys ſoule ſhall not be vprighte in hymſelfe. The ſeuenty thus turne it: If he wythdrawe hymſelfe, my ſoule ſhall not delyghte in hym. But as touchyng the propriety of the Hebrewe: Thys woord Apelah is deryued of Aophel, which ſignifyeth defenſe. Whereof is afterward deryued a derbe which ſignifyeth to defend himſelf. Hereof is gathered a double expoſition. The firſt is, that by defence we vnderſtand thoſe which defend theyr mynde, and harden theyr hart not to beleue. Theſe hauehave neyther vpryghtnes nor righteouſnes. Or agayne, it ſignifyeth thoſe, whiche beynge puffed vp with pryde thinke themſelues to hauehave abundante ſtrength and power: and, as though they neded not the helpe and ayde of God, beleue not. Wherfore theyr ſoule alſo wā teth vprightenes, & righteouſnes. This expoſition of the proud and hygh mynd is gathered out of Rabbi Dauid Chimhi. And this defēce, in either of theſe two interpretations is taken metaphorically. But if we take that worde properly, Rabbi Moſes teacheth, that they whiche are not of an vpright mynde and doo want fayth, flye vntounto defences: and there they defend them ſelues, and thinks that they are very ſafe. But he which is iuſt, and endewed with a ſincere fayth, and of a modeſte and lowly mynde, the ſame man ſhall lyue by fayth, neither will he depend either vponupon armor, or vponupon mans power, or vponupon fenced caſtles. And it had ben ſufficient for the Prophet, to hauehave rehearſed this firſt part of the oracle. For when he had affirmed, that a man wantyng fayth hath not righteouſnes and vprightnes: it foloweth of contraryes, that a faythfull man by fayth obteyneth both righteouſnes and lyfe. But bycauſe we ſhould not labour or ſtagger in gatheryng of it, the Prophet hym ſelfe concludeth: But the iuſt man ſhall lyue by fayth. Neither is this to be left vnſpoken of, that Paul in this place, hath omitted the pronowne poſſeſſiue. For in the Hebrue it is written, He ſhall lyue by hys fayth. And the Seuenty hauehave, By my fayth. And Symmachus manifeſtly agreeth with the Hebrue veritie: for he writeth foreign. that is, by hys owne fayth. But the variety of theſe tranſlations commeth of a certayne ſimilitude, which theſe two letters Vau and Iod hauehave one with the other. For they differ but in length and ſhortnes. Some reade Emunatho, and other ſome Emunathi. But eyther reading agreeth with the truth. For fayth may as well beFayth is ours and alſo Gods. The Apoſtle vſeth oftentymes this teſtimony of Abacuck. Paule abuſeth not this teſtimony. called our fayth, as the fayth of God. It hath indeede his ofſpring of God, but it ſticketh in our myndes, otherwiſe we could not vſe it to receaue the Goſpell. I thought it good the larglier thus to entreate of the teſtemony of thys Prophete, for that the Apoſtle vſeth it oftentymes: namely, to the Hebrues the 10. chapter: and to the Galathyans, and alſo in this place. Wherfore it is very neceſſary and profitable, to vnderſtand theſe wordes a right. But in this place we hauehave to aunſwere vntounto a cauillation, wherewyth the vngodly vſe to accuſe the Apoſtle, as though he peruerſly abuſed the teſtemonyes of the olde ſcripture. And they accuſe him eſpecially in thys place, for that Paule dareth drawe this Prophet, which promiſeth the returne from the captiuity of Babylon, to thys purpoſe: as though his ſentence ſhould pertayne vntounto iuſtification, and abſolution from ſinnes. VntoUnto them we aunſwere, that in all the promiſes of the oldeVnderſtā …e alſo by promiſes, yea of temporall things, to be of Chriſt. lawe were namely for the moſt part expreſſed temporall good thinges: which yet were the wrappers, and foundacions, and heade of this promiſe chiefely, whereof we now intreat: of the deliuery (I ſay) through Chriſt. To the vnwrapping of which promiſe out of theſe olde promiſes, this reaſon is of no ſmale force, to ſearch out, how God would graunt vntounto the fathers thoſe temporall good thinges, which at that tyme he promiſed: whether being wel pleaſed and mercifull, or being yet angry and diſpleaſed with them. Vndoubtedly we can not ſay, that he would geue theſe thinges being angry and diſpleaſed. For they would not in ſuch maner hauehave accepted them. For thoſe things which are geuen to that purpoſe, do at the length dryue to damnation and deſtruction. But if he promiſed, that he would geue theſe thinges, becauſe he was pacefyed and reconciled towardes them, then let vsus ſearch out, by what thynges he was pacefyed towards them. Which thyng without doubt could not be brought toChriſt is the heade & foundatiō of the promiſes of God in the olde Teſtament. The finall cauſe of Gods benefites towards the people of God, was Chriſte. paſſe, but by Ieſus Chriſt only, who is the only mediator of mankind, wherefore whatſoeuer thing was promiſed, though it were neuer ſo much abiect and of no reputacion, yet was it taken to be geuen for Chriſtes ſake. And therefore in all the promiſes of the olde Teſtament, the myndes of the godly ranne vntounto this foundation and ground. Then let vsus conſider the finall cauſe. Wherefore would God hauehave the publike wealth of the Iewes preſerued to the ende, but only, that Chriſt ſhould be born therehence? Why prouided he that the ſtock of Dauid ſhould contynue ſafe euen to the ende, but onelyonly, that the ſonne of God ſhould of it take humane fleſhe? Why brought he agayne hys people from captiuity, but only, that the Meſſias ſhould at length be borne at the tyme promiſed, in the place appointed and of a ſtocke aſſigned? This vndoubtedly was the cauſe of all thoſe promiſes vponupon this cauſe did all the fathers bend their minds, as many as vnderſtood a right. Wherfore Paule wreſteth not the teſtemonyes of the prophetes, neyther doth he raſhely abuſe them. And let this be vntounto vsus a ſure and faythfull rule for the perfect vnderſtanding of the promiſes of the oldeWhat it is to lyue by fayth. teſtament, whereas he ſayth that the iuſt man ſhall lyue by fayth, he meaneth, that he ſhalbe able to moue hymſelfe to all good thynges, as to beleue, to hope, to contynue in hope, and to louelove of charity: vntounto which thynges by the power and ſtrength of our owne nature we canne by no meanes attayne. And that by faith we obtaine eternall life, it very well agreeth with thoſe thinges, whichThe knowledge whiche commeth by fayth, and the eternall lyfe which ſhalbe in heauen are one and the ſelfe ſame thyng as touching the matter. Wherein the righteouſnes which is receaued by fayth conſiſteth. We are not firſte iuſte and then afterward lyue by fayth. Differences betwen the righteouſnes of the Goſpel, and of the lawe. Chriſt ſpake. This is the life eternall, that they ſhould acknowledge thee to be the only true God, and him whome thou haſt ſent Ieſus Chriſt. Theſe thinges ſhall we playnly and openly knowe in heauen our countrey, and that with a cleare and manifeſt ſight. But now hauehave we theſe ſelfe ſame thinges with a very obſcure knowledge, that is, through fayth. This is not an other lyfe from that. But then ſhall that be made perfecte, which we hauehave now but only begon. And the righteouſnes which by this fayth maketh it ſelfe open conſiſteth herein eſpecially, that from the tyme we are reconciled vntounto God, we leade our life in ſuch ſorte that both we render vntounto hym his due worſhipe, and alſo vntounto our neighbour our bounden due offices or dueties. And whereas the Prophete writeth, that the iuſt man lyueth by fayth, his wordes muſt not ſo be taken, as though he ſhould affirme that we are fyrſt iuſt, and that then afterward we liue by fayth. But this thyng he teacheth, that by fayth do come vntounto vsus two commodityes, both that we ſhould be iuſt, and alſo that we ſhould obtayne life, we ſee here alſo ſet forth vntounto vsus the difference betweene the righteouſnes of the law and of the Goſpell. The righteouſnes of the law: is a perfecte obedience of the commaundementes of God. But the righteouſnes of the Goſpell is an imputacion thereof. The righteouſnes of goſpell, God geueth vntounto vsus, but the righteouſnes of the law we geue vntounto God. The righteouſnes of the law leaneth vntounto workes. For it is written. The man which doth theſe thinges ſhall liue in them: and curſed be he, whiche abideth not in all the thinges whiche are written in the booke of the lawe: alſo, If thou wilte enter into lyfe keepe the Commaundementes. Alſo, doo thys and thou ſhalte lyue. But here it is ſayd, The iuſte manne ſhall lyue by fayth. Wherfore looke what difference there is betwene, to do, and to beleue, ſo much ſeeme theſe places to be repugnaunt one to the other. But theſe thingesA conciliation of places repugnant. ſhall eaſely be made to agree, by making a diſtinction of righteouſnes. For foraſmuch as the righteouſnes of the Goſpell is one, and the righteouſnes of the lawe is an other, ſome teſtimonyes ſpeake of the one righteouſnes, and ſome teach of the other.