Commentary on Romans, Chapter 1 (1 of 4)

Commentary on Romans · Chapter 1 (1 of 4)

p. 1❧ The firſt Chapter.

PAule the ſeruaunt of Ieſus Chriſt, called to the office of an Apoſtle, put aparte to preach the Goſpell of God, which he before had promiſed by his Prophets in the holy Scriptures, of hys ſon which was begotten of the ſeede of Dauid as touching the fleſhe, and declared to bee the ſonne of God with power, according to the ſpirite of ſanctification, in that Ieſus Chriſt our Lord roſe agayne frō the dead, by whō we hauehave receaued grace, and the office of an Apoſtle, to be obedyent to fayth amonge all nations in hys name, of the number of whome ye alſo are, the called of Ieſus Chriſt. To all you which are at Rome the beloued of God called Sainctes: grace and peace to you from God the father, and from the Lord Ieſus Chriſt.

As touchynge the ſaluation, fyrſte we muſte note, who it is that wrytethThree things to be conſidered in this ſalutation. it: ſecondlye, to whome it is written: laſtly, what maner of good thinges hee which ſaluteth wiſheth vntounto them. It is Paule which ſaluteth: the Romanes are they whom he ſaluteth: and the good things which he wiſheth thē, are grace and peace: indeede, the chiefeſt thinges which of men can bee attayned vntounto.Rhethoriciās precepts concernyng Prohemes are here obſerued. Rhetoricians vſe in theyr Prohemes to gette vntounto them ſelues authoritie, diligent hearing, and beneuolence: which thinge the holy Ghoſte here fullye performeth. For whileſt that Paule doth adorne him ſelfe with theſe titles, he winneth vntounto him ſelfe authoritie, and he alſo when he maketh mencion what are the thynges that hee will entreate of, maketh the mindes of the readers attentiue. And in wyſhing vntounto them ſuch excellent good thinges, and opening hys great louelove towardes them, he obteyneth theyr good will. For by that meanes are they drawen to louelove agayne ſuch a man, which ſo well wiſheth vntounto them.Why he is ſo lōg in his ſalutation. If any man thinke that thys ſalutation is more full of wordes then nedeth, they muſt remember that Paul was greuouſly accuſed of falſe Apoſtles, that he had fallen from the lawe, and agreed not with the other Diſciples of the Lorde: and that hee was not to be counted for an Apoſtle, which had not bene conuerſant with the Lorde in the fleſhe, as the other Apoſtles were. To all theſe falſe accuſations it was neceſſary to aunſwere euen in hys Proheme, that he might hauehave the better eare geuen vntounto hym. As touching hys name I will nothing ſpeake, for I know that the elders dyd not raſhlye geue names. But becauſe the holy Scripture teſtifieth not, for what cauſe he was eyther called Saule in y^e Iewiſhe religion, or Paule after hys conuerſion, I will omitte coniectures, neither willPaule claimeth vntounto himſelf thre titles. The propriety of a ſeruaunt. I ſtand about thys thing. In hys ſuperſcription hee ſetteth forth three titles wherby he beautifieth hys name: the fyrſt is, The ſeruaunt of Ieſus Chriſt,] and that name is common vntounto all the faythfull. And the propertie of a ſeruant is thys, not to bee hys owne man, but to doe the buſines of hys maiſter. Wherfore if we be the ſeruauntes of Chriſt, thys is required of vsus, that what ſoeuer we liue, breath, and thinke, be directed vntounto Chriſt. And in theſe wordes are falſe Apoſtles reproued, which ſought their owne thinges, to ſatiſfie the bellye, and to increaſe their gaine: and they wanne not men to Chriſt, but rather to Moyſes, or to them ſelues. For as much as to be the ſeruauntes of Chriſt, is (as we hauehave ſayde) a thing cōmon vntounto vsus all, let vsus diligently conſider y^e Metaphore, wherby we are ſo called: namely becauſe we ought ſo to obey God, as ſeruauntes do their maiſters. But we are farre of, frō performing it. For ſeruaūtes do ſpēd theNote wherein the moſt part of men differeth from the ſeruice of God. leaſt parte of the daye about theyr own buſines: and all the reſt of the tyme they are occupyed about their maiſters affayres. But we do farre otherwiſe. We are a very ſhort ſpace, or an houre of our time, occupied about things pertaining to God, but al the reſt of y^e time that is graūted vsus, we ſpēd about thinges humaine and earthly. A ſeruaunt hath nothyng of hys owne nor proper vntounto hym ſelfe: but we doo priuatly poſſeſſe many thynges, whiche we will neither beſtowe for Gods ſake, nor for Chriſtes ſake. Seruauntes when they are beaten, and ſtrikē, do humbly deſire pardō and forgeuenes of their maſters: but we in aduerſities reſiſte God, murmure agaynſt hym, and blaſpheme hys name. Seruauntes do receaue onelyonly meate and drinke and apparell, and therewith are content: but we neuer come to any ende or meaſure of heapyng vp of wealth and riches. Seruaunts when they heare the threatnynges of their maiſters, do tremble frō top to toe: but we are nothyng moued with the threatnynges of the Prophetes, Apoſtles and holy Scriptures. Seruauntes wil neither hauehave talke, nor familiarity, nor yet ſhewe any ſignes of amitye vntounto their maiſters enemyes: but we are continually in fellowſhyp with the deuill, the fleſhe, and the world. WherforeWe ought to ſerue God more then ſeruauntes ought to ſerue their maiſters. we are farre from that ſeruice whiche we owe vntounto God, whom yet we ought much more both to obey and to ſerue, then our ſeruauntes ought to obey and ſerue vsus. For God beſides that hē both fedeth and nouriſheth vsus, hath alſo brought vsus forth, & hath geuē vsus euē our being. Farther what ſoeuer ſeruaunts do towardes vsus, all that is to our commoditie, and nothyng helpeth them: but we contrarywiſe, when we ſerue God, do bryng no profite or commoditie vntounto him. For thoughe we lyue iuſtly, he is therby made neuer a whit the better or more bleſſed thē he was before. Alſo we geue litle or nothyng vntounto our ſeruaūts: but God hath for vsus geuen forth his onelyonly ſonne, and together with hym hath geuen vsus all thinges: We promiſe vntounto our ſeruantes a very ſmall rewarde: but God hath promiſed vntounto vsus the ſame felicity, whiche Chriſt him ſelfe hath the fruition of. Whereby appeareth how much more we are bounde to ſerue hym, then are our ſeruauntes bounde vntounto vsus.

But in that we hauehave ſayd, that this vocation is common to all, to be the ſeruauntes of Chriſt, it ſemeth not very well to agree with that whiche is written in the Goſpell: Now I will not call you ſeruauntes, but frendes. Paul alſo ſemethIohn. 15. Rom. 8.John 15Rom 8 to be againſt it, whiche ſayde: Ye hauehave not receaued agayne the ſpirite of ſeruitude in feare: but the ſpirite of children, whereby we cry: Abba, Father. And contrarily we can not deny but that we are the ſeruauntes of God. Chriſt hath payd the price for vsus, wherefore beyng redemed of hym, we are hys ſeruauntes. God hath created vsus: and it is the rule of the workes of eueryevery artificer, to ſerueThere are two maner of ſeruitudes. hym that made them. Wherefore there muſt be had a diſtinction, namely of the inward man, and of the outward, of the ſpirite and of the fleſh. As touchyng the outward man, and workes of the body, we are called ſeruauntes: bycauſe we execute offices in ſeruing God, and our neighbours as much as lieth in vsus. Further,In what part we are ſeruaūtes. as concerning aduerſities and the croſſe which we dayly ſuffer, we are puniſhed of God, no otherwiſe then ſeruauntes are ſtriken and beaten: not in ded… alwayes for puniſhement ſake, as they are, but for the moſt part, to try our faith, and that the fleſhe and the luſtes therof ſhould be repreſſed, and that repentaunce of our faultes and ſinnes, whiche cōtinually breake forth ſhould be ſtirred vp. Alſo the forme and humble behauiour, whiche the faythfull vſe, hath a ſhew of a certayne ſeruitude. After whiche maner Chriſt alſo to the Philippiās is ſayd to hauehave taken vponupon him the ſhape of a ſeruaunt. But our ſpirite becauſe,In what part we are free. it is not moued with the hope of reward chiefly, or with the feare of puniſhmentes, but frely and of hys owne accord executeth the commaundementes of p. 2God, therefore we are ſayd to hauehave the ſpirite of children. Alſo bycauſe we are kyndled with louelove and not compelled of neceſſitie, we are frendes, neither are we diſhonored with a ſeruile condition. Paul hath manifeſtly ſaid: when I was free from all men I was made the ſeruaunt of all men, and in that maner to ſerue God is a thing of no ſmal weight. For in the laſt chapter of the booke of Ioſuah wee reade, that that Captayne preached vntounto the people of Iſrael: Ye are Ioſu 24. Auguſtine.Josh 24not able to ſerue God. Of which place Auguſtine entreatyng in his queſtions, whiche he made vponupon that booke, ſayth: If we will ſerue God accordyng to hys dignitie and maieſty, and as the law requireth, it is impoſſible for vsus. Wherefore that people ſhould hauehave aunſwered the Prophet, we will go about and endeuour our ſelues to performe that: and when we fayle, we will deſire pardon, and by prayers we will obteyne ſtrength, dayly to behaue our ſelues better. But they with great ſtoutnes and much pride aūſwered: we will ſerue our God, and will do all thoſe thynges, whiche thou haſt ſpoken. What could be more arrogantly ſpoken then this? Yet experiēce taught that the Prophet ſpake the truth. And for as much as it is a thing ſo hard vntounto our fleſhe, hereof it commeth, that commonly we finde that men are ſayd ſo to ſerue God, as Nabucadnezar in the 45. chap. of Ieremy, is called the ſeruant of y^e Lord: namely bycauſe he fulfilledHow the wicked ſerue God. hys will in ouerthrowyng of Ieruſalem, although he ment farre otherwiſe. So many in dede do the will of God, but not with that minde to ſerue hym: but the godly onelyonly hauehave a regard to that, wherefore they may truly be called the ſeruauntes of God. And Dauid to amplifie that ſayde: Becauſe I am thy ſeruaunte Pſal. 116.Ps 116and the ſonne of thy handmayden. For hee whiche is borne of a handmayden is not onelyonly a ſernaunt: but alſo is borne a ſeruaunt, for the child foloweth the condition of the mother. But to ſerue is ſometymes all on with that whiche otherwiſeTo ſerue is religiouſly to worſhip▪ we ſay to worſhyp, & ſeruitude is a worſhyppyng or Religion whiche is geuen vntounto God. The Hebrues call it Abad and Aboda, neither diſpleaſeth it me ſo to vnderſtand Paul, as if he had ſaid: I was once a perſecutor, but now I am a worſhipper of Ieſus Chriſt. And in this phraſe of ſpeache is to be ſene the Hebrue phraſe, wherby Abraham, Moyſes, Dauid and Iob, and many other are commēded, for that chiefly, bycauſe they were y^e ſeruauntes of God. But that in other tongues is not counted an honor or praiſe, but the Hebrues do after ſuch maner commēd the moſt excellēt men. Wherfore in Eſay the 49. chap. it is ſayd vntounto the people of Iſraell, that it is not a thyng of ſmall wayght, to be the ſeruaunt of the Lord. And vndoubtedly to acknowledge the true God and to worſhyp him, is the head and chief poynt of wiſedome. In that that he ſayth he is the ſeruaunt of Ieſus Chriſt, that is, of our ſaluation, of our kyng and Prieſt, it foloweth, that they to whom he writeth, ſhould gladly and willyngly receaue & heare hym. He claymeth alſo vntounto hym ſelfe an other title, namely that he was called to be an Apoſtle. For there are manye kyndes of ſeruices: for ſome are Prophetes, ſome Apoſtles ſome Euangeliſtes. &c. He declareth now preſently by what kynde of ſeruice he pertained vntounto Chriſt: namely bycauſe he was his Apoſtle: whiche degree is the chiefeſt in the Churche, and he doth not arrogantly clayme the ſame vntounto hym ſelfe, as thoughe he hym ſelfe vſurped it. For he affirmeth that he was called: wherby he ſheweth the great power and ſtrength of the word of God, by which God moſt mightely bryngeth to paſſe what ſoeuer pleaſeth hym. Neither, to call is any thyng els as touchyng God, then to bring toHow God is ſayd to call any thing. paſſe or els to appoint any thyng. Wherfore by creation it is ſayd that he called thoſe thynges, whiche were not, as if they had bene. And the Prophetes write, that he ſometymes called peſtilence, famine, and the ſword, that is he brought to paſſe that they ſhould bee, and raunge abroade among men. They amonge vsus are ſayd to be of excedyng great power, whiche bryng to paſſe great thyngs onelyonly by their commaundement. Therfore we attribute the ſame thyng vntounto God, bycauſe by hys worde and callyng he maketh to conſiſte what thynges ſo euer he will. Apoſtles, in the Greke are called, ſent, yea and Chriſt alſo in the Epiſtle to the Hebrues is called an Apoſtle, that is, ſent of the father: and this hisChriſt hath communicated his Apoſtleſhip vntounto his diſciples. dignitie he hath cōmunicated vntounto his Diſciples, for he ſayd: As my father hath ſent me ſo ſend I you. And in that Paul ſayth that he was called he ſheweth that he was called when he thought nothing of it, but was occupyed otherwiſe, for he was perſecutyng the Churche, and was taken in the very crime it ſelfe, and as the Grecians ſay, foreign, that is, in y^e very acte. By which place they whiche defend workes of preparation may ſee, that Paul had none ſuch: vnles a man will ſay that to perſecute the Church was a good worke. They are wont to obiect that God had a regard to hys zeale, purpoſe, and hys good entent: and therfore had mercy vpō hym. For it is written vntounto Tim: that he obteyned mercy,1. Tim. 1. Paule acknowledgeth that merites were not the cauſe of his calling. A place to Timothe expounded.1 Tim 1 bycauſe he did it ignorantly and of infidelitie. But Paul acknowledgeth no merite to be the cauſe of his callyng, when he ſayth vntounto the Galathiās: When it pleaſed hym, whiche is in Greke foreign. And to Timothe: and I hauehave obteyned mercy that God ſhould in me firſt ſhow hys long ſufferyng, & that I ſhould be an example of thoſe whiche ſhould beleue. So he vtterly aſcribeth his callyng vntounto the mercy of God and not to his merites. But where they alledge, bycauſe I did it ignorauntly and of infidelitie that is therfore ſayd, to declare that there neded mercy, where ſo perillouſly reigned ignoraunce and infidelity: not that infidelity and ignoraunce whiche are ſinnes, ſhould deſerue pardon. And by thys prerogatiue, that he is an Apoſtle by callyng, he ſtoppeth the mouth of hys aduerſaries, which ſayd he was not an Apoſtle, bycauſe he was not cōuerſāt with Chriſt: he aunſwereth them that notwithſtādyng yet was he called of hym. And agaynſt thoſe whiche ſayd, that he had fallen from the Iewiſhe Religion, he excuſeth hym ſelfe, bycauſe he obeyed God whiche called hym. But althoughe it here appeare not by whom he was called, yet vntounto the Galathians it is expreſſed. For there it is written, not of men, neither by men. For that whiche the Grecians call, Apoſtles, the Hebrues call Scheluthtls, Ierome interpreteth thatHierome maketh three maner of ſendinges. ſome are ſent of God and not by men, as Moſes, Eſay, and Paul: other are ſent of God, but yet by men as Elizeus by Elias, Dauid by Samuel, and as there were alſo many other: other are ſent by men onelyonly & not by God, as they which are ſet ouer Churches not by iuſt election, but by affection of the fleſhe, or by fauour or giftes. And theſe can not be depoſed, for as much as they hauehave the ordinary maner of inſtitution although they can not be counted choſen of God: laſtly there be other whiche thruſt in them ſelues, neither are they ſent of God nor yet of men: as at this day do many Anabaptiſtes, whiche beyng moued onelyonly of their owne will, breake into the miniſtery. This was the office of Paul, & of the other Apoſtles to execute this functiō in Chriſtes ſtede, which thing in Paul god dyd illuſtrate by many miracles, to the end there ſhould be no doubt therof, for as much as it was not knowen vntounto men, for they had not ſene him conuerſant with Chriſt. There is alſo added an other title, whereby Paul adorneth hysWhat was the putting a part of Paule. name: namely that he was put apart for the Goſpels ſake, to declare that hys vocation, whiche hee hath now made mencion of, had hys begynnyng euen of the predeſtinacion and election of God. And in the Epiſtle whiche hee writeth to the Galathians he manifeſtly openeth the nature of ſuch a puttyng a part when he ſayth, that hee was ſegregated from hys mothers wombe, that is elected, not raſhlye, but with great wiſedome and obſeruation. Hereby we learne that that is falſe which ſome men thinke, namely that ſome men are borne good, and other ſome euill: Vndoubtedly we are all borne the children of wrath, neyther isWe are all borne in ſinne. there any inequalitie, as touchyng byrth, but it is the predeſtination and election of God, wherby we are vnited and grafted into the members of Chriſt: although ſome of the fathers ſometymes ſayd, that therefore ſome are predeſtinate of God, or ſeparated from other, becauſe he foreſawe that they would vprightly vſe both grace and alſo frée will: howbeit they ſpeake not that out of the wordes of God. Neyther did Paule at any tyme vſe thys reaſon, yea rather he ſayd of Iacob and Eſau: before they were borne, or before they had done any p. 3good or euill. &c. Which reaſon, had ſclenderlye commended the grace of election, which then chieflye hee entended to doe, if it ſhould be vnderſtand accordyng to theſe mens interpretation. For a man myght hauehave ſayd: although theſe being little ones had as yet done nothing in acte and in very deede, yet as touching the prouidence and ſight of God, vntounto whom all thynges are preſent, they had done both good and euill: accordyng vntounto the which they were eyther predeſtinate or reprobate. And by thys obiection, the argument of Paule ſhould hauehave bene very much weakened. Farther, to rēder this cauſe of y^e electiō of God, it was not ſo hard a thing, y^e the Apoſtle ſhould hauehave needed to ſtoppe the mouth of man, complayning of the iuſtice of God. Which thyng yet hee doth, when hee ſayth: But who art thou O man which aunſwereſt vntounto God? Hath not the potter power ouer the claye, of one ond the ſelfe ſame lumpe, to make one veſſell to honour, and an other to contumely? And he cryeth out, Oh the depth of the riches of the wiſdome and knowledge of God: how vnſearchable are hys iudgementes, how inueſtigable are hys wayes? which thyng vndoubtedly neded not to hauehave bene ſpoken, if the queſtion might ſo eaſily hauehave bene diſſolued. Adde thys alſo which he ſaith in an other place. It is not of him which willeth, nor of hym which runneth, but of God which hath compaſſion. And agayne, he hath mercy vponupon whom he wil, and hardeneth whō he wil. Wherby is manifeſt, that we are choſen to ſaluation, not by our workes foreſeene, but of meare goodnes. But the knowledge of election and predeſtination hath a double vtilitie: fyrſt that we ſhoulde not diſpayre in aduerſitie, butThe knowledge of prediſtination is profitable. rather remembryng that we were deare vntounto God, before the foundations of the worlde were layde, and that he hath not onelyonly elected vsus, but alſo called vsus and iuſtified vsus, we ſhoulde not doubt, but that he hath a care ouer vsus, ſo that he euen now alſo will not forſake vsus. It is of force alſo to repreſſe our pryde, that we ſhoulde not bee puffed vp for our workes or holynes of our life, knowing that we hauehave theſe thynges onelyonly of the election of God. And hereby alſo it manifeſtly appeareth that God chooſeth vsus not for our good workes which hee foreſeeth: for as much as they are comprehended in predeſtination. For whom God hath predeſtinated to ſaluation, vntounto thoſe ſame alſo hath he appointed to geue both grace and meanes, whereby they ſhould come vntounto ſaluation. Theſe are the two principall vtilities which the knowledge of predeſtination bryngeth vntounto the electe. Wherefore they which hauehave ſuch cogitations of it, thatWho abuſe the knowledge of predeſtination. they are driuen to deſperation, as though they coulde finde no remedye wherby to auoyde reprobation: or ells doe put ſo much confidence therin to liue loſely and at pleaſure, ſaying that it maketh no matter, for that, ſeing they are predeſtinate they can not be condemned: what doe they els, but moſt wickedly abuſe a good thing? EueryEvery thing ought to be taken by that part wherby it may be holden. For a ſworde is not drawē by the edge or by the blade, but by theEueryEvery thing muſt be taken by that part wherby it may be holden. hafte: neyther is a veſſell taken by the middeſt of the bellye, but by the handle or eare. So predeſtination ought to be referred to the commodities now declared, and not to thoſe thinges which may engender deſtruction. Theſe notes and theſe titles hath Paule affixed vntounto hys name, that we ſhoulde not thinke hym to be a wandryng man, which raſhlye ſowed contentions concernyng religion, and that we ſhoulde vnderſtand that there is a great difference betwene Apoſtles and other common miniſters: although there be ſome which dare teach, that we muſt no leſſe beleue the Byſhop of Rome, then Paule y^e Apoſtle. I graūt in deede that eyther of them do both thunder and lighten, but yet after a farre diuers and ſundrye manner. The Pope thundreth and lightneth with bulles, belles, gunnes, and weapons of warre: but Paule hath by the worde of God,The Pope and Paule do diuerſly thunder and lightē. by admonitions, rebukinges, wholeſome doctrine, & by miracles thundred and lightned in the Church. But let vsus ſee by what reaſon theſe men defend theyr opinion. They ſay: the byſhops ſucceded the Apoſtles, wherefore both hauehave one and the ſelfe ſame authoritie, and to both ought we to obey a lyke. But we aunſwere them thus. It is true that the Apoſtles departyng out of thys world, left Byſhops to be gouernours ouer Churches: but we vtterly deny thatApoſtles & Byſhops are not of lyke authoritie. Byſhops ſucceding the Apoſtles, are endued with the ſelfe ſame or lyke authoritie: and that thyng we proue after thys ſorte: Fyrſt, becauſe we ſee that the Apoſtles were to thys end choſen, to conſtitute the religion and dignitie of the Goſpell, and to publiſhe vntounto the beleuers, the thynges which they had heard ofThe difference betwene the Apoſtles & Byſhops. Chriſt. But byſhops are to this ende inſtituted, to defend thoſe thynges which are conteyned in the Goſpell, and in the holy Scriptures: which they muſt ſo take in hand to defend, that they adde no newe thynges vntounto them, nor fayne any new traditions at theyr owne will and pleaſure. Farther, the holy fathers which were Byſhops, when they gaue them ſelues to wryting, do confeſſe, that they are onelyonly intreaters or interpreters of the holy Scriptures, and will not that thoſe thinges which they write, ſhould be had in ſo great authoritie as we attribute vntounto the Canonicall Scriptures: yea rather they forbidde that any credite ſhould be geuen vntounto them, if they ſpeake any thyng agaynſt the holy Scriptures. Thyrdly to the Apoſtolicall doctrine were adioyned many miracles, wherby theyr authoritie is confyrmed: which thyng we ſee is not done in theſe traditions of the elders. Farther, we are ſure that the Apoſtles wrote by the inſpiration of the holy ghoſt: which thing vndoubtedly we dare not affirme of our Byſhops. Wherefore we conclude, that the Apoſtles could not erre in thoſe thynges which they wrote. But we ſee that the Byſhoppes very often tymes made vngodly decrees as touchyng rules of religiō, as it appeareth in y^e Counſell of Ariminum, and alſo in the ſeconde Synode of Epheſus, and alſo in many other, yea and they alſo erred very much in their actes. At Chalcedon andChryſostome depoſed. Conſtantinople were Synodes gathered together, in which Chryſoſtome was condempned and depoſed: which thyng alſo was done in the name of thoſe Byſhoppes which were of a ryght and perfect fayth. And there myght be alleaged many examples of the lyke ſorte. Paule alſo writing vntounto Timothe, prayeth hym to ſaue that which is geuen hym to keepe, declaryng, that he ought neither to adde nor to diminiſhe any thyng of the doctrine of the Goſpell receaued: that is, to keepe iuſtly the thyng committed vntounto hym. Let thys alſo be added, that the Apoſtles be ſo vntounto the Biſhops and Ordinarye paſtours, as in the olde time were the Prophetes vntounto the high prieſtes and prieſtes. For they myght write bookes, and adioyne them vntounto the Canonicall Scripture. For Samuell added hys bookes vntounto the Scripture. Eſaie, Ieremie, and the other Prophets, added theyr Monuments vntounto the Scripture: which thyng the Scribes, Prieſtes, and high Prieſtes could not doe. The Apoſtles called the Gentiles, and abrogated the ceremonies of the lawe: which thing was aboue y^e power of the high prieſtes and prieſtes. The Apoſtle doth therefore ſet forth hym ſelfe by theſe titles, thatWhy Paul aſcribed vntounto hym ſelfe theſe titles. when we read hym, or heare hym, we ſhould thinke that we heare not y^e wordes of a man, but oracles from heauen. Here is alſo put in the prayſe of the Goſpell, which muſt bee read by a parentheſis, and the ſame extendeth euen vntounto thys place, where he ſayth:

To all which are at Rome. &c.] The Goſpell to ſpeake brieflye, is the preachyngThe groſſe definitiō of the Goſpell takē of the matter. of Chriſt offred vntounto vsus to ſaluation, accordyng to the promiſes made in the olde tyme. Thys commendation is taken of the matter, which is entreated of in the Goſpell: becauſe eueryevery ſcience and facultie hath hys dignitie of the thyng, that it intreateth of. Afterward is geuen an other definition, and that isAn other definitiō of the Goſpell takē of the efficient cauſe. taken of the ſtrength of working, namely that the Goſpell is the power of God vntounto ſaluation: that is, the inſtrument wherby Chriſt would hauehave vsus ſaued. Definitions takē of theſe cauſes ought to be ioyned together, to the end to hauehave the more full knowledge of the Goſpell. In that it is ſayd:

VVhichWhich he had before promyſed. &c.] It is a preuenting, whereby hee declineth the enuious name of newnes. For the Goſpell was counted a new doctrine. For they which heard Paule, thus reaſoned with them p. 4ſelues: The olde Patriarches and the Prophets had ſaluation, and a Church, and yet they wanted your Goſpell: therefore thys doctrine is not neceſſary, yea rather more then needeth. Here Paule confeſſeth that the elders were ſaued, butThe doctrine of the Goſpell is not newe. not without the Goſpell. For in as much as God had before promiſed it, by the fayth of thys promiſe they were all made ſafe. But now it appeareth new doctrine vntounto you, becauſe ye hauehave ouerwhelmed thys promiſe with humane traditions, and hauehave made it obſcure with your owne inuentions. Thys ſelfe ſame argumēt may we at this day make againſt our aduerſaries, which cry out that we bryng in new doctrine. Vndoubtedly we go about no new thyng: but they hauehave vtterly brought in ſtraunge and new thynges, of which there is no mention at all made in the holy Scriptures: yea we know that very many thinges which they defend, were receaued long after y^e Apoſtles tyme, out of the decrees or Synodes of Byſhops. And if there be any, whoſe originall is not certainly knowen, yet doe not the holy Scriptures make any mention of them. But here the Apoſtle doth for thys cauſe commend hys Goſpel, becauſe it was before promiſed by the Prophets in the holy Scriptures. All theſe thynges hauehave a wonderfullWhen the promiſe of the Goſpell beg…n. emphaſis. For that which was ſo long tyme before promiſed of God, can not be but excellent and wonderfull. And thys promiſe beganne frō that, which Adam, inſpyred with the holy ghoſt ſpake: Thys is nowe bone of my bones, and fleſhe of my fleſhe: which the Apoſtle to the Epheſians, taketh to be ſpoken of ChriſtGen. 2.Gen 2 and of the Church: and from that alſo, which was ſayd vntounto Eue: Thy ſeede ſhall Gen. 3.Gen 3breake hys head in peeces. Afterward it was extended with continuall oracles by the Patriarckes, & holy Prophets, euen vntounto the end. Prophets are here taken for excellent men, namely interpreters of the worde of God: and by thys worde are ſignified all the writers of the Canonicall Scripture, of what degree ſoeuer they were of. And that which is added: in the holy Scriptures,] pertayneth to this end, to ſhew that they are not vayne oracles which he citeth, for as much as they are extant in the holy Scriptures. For they are ſealed with publicke writings, and ratified and firme by an inſtrument. And in ſpeakyng of theſe thynges, he commendeth hym ſelf, which was the miniſter of ſo great a Goſpell. And by the ſelfe ſame meanes he calleth them backe, both from ceremonyes, and alſo from Philoſophie: vntounto which thynges they were wonderfully bent. It followeth:

VVhichWhich was made of the ſeede of Dauid.] The incarnation of the SonneHowe the ſonne of God was made. of God is here touched: and in conſideration of the perſon, he is ſayd to hauehave bene made, although thys agreeth not with hym, but as touching hys humanitie. But it is ſayd: of the ſeede of Dauid, becauſe vntounto Dauid was made a notable promiſe, ſo that Meſsias was commonly called the ſonne of Dauid: as we read in the Goſpell, that the Scribes & the Phariſeis teſtified, vntounto whom Chriſt obiecteth, How doth Dauid call hym hys Lorde? By thys place are the wickedMath. 22.Matt 22 heretickes ouerthrowen, which affirme that Chriſt had a body not of the nature and ſubſtaunce of the Virgin, but brought from heauen. They faine vntounto themChriſt had a true body and fleſh of the Virgin Mary. ſelues this argument. Becauſe our fleſhe is ſubiecte vntounto damnation & the curſe, therfore it is not very likely (ſay they) that the ſonne of God would take it vponupon hym. Which argument may eaſily be confuted. For curſe and damnation are accidences: wherefore God was able eaſilye remoue them, and yet keepe whole the nature and ſubſtaunce of man. Wherefore he could no leſſe geue vntounto Chriſt a holy and cleane body of the Virgin, then he could out of the vyle clay bring forth a noble and moſt cleane body vntounto Adam. And in that we heare that the ſonne of God ſo abaſed hym ſelfe, to take vponupon hym humane fleſhe, it ought to be vntounto vsus no ſmall ſpurre, that nothing be offered vntounto vsus ſo hard which for Chriſtes ſake we will not ſuffer. Many demaunde why Chriſt the ſonne of GodWhy Chriſt tok… vponupon hym humane fleſhe. tooke vponupon hym humane fleſhe. And although many reaſons might be brought, yet will I bryng that which Ambroſe hath rendred vponupon this place: namely that puniſhment myght be taken in that fleſhe which ſinned, euen as men that are malefactours are there accuſtomed to ſuffer puniſhmentes, where they hauehave cō mittedAmbroſe. great wicked crimes.

VVhichWhich was declared to be the Sonne of God.] Here I can not tell howe the Latine tranſlation had: Qui praedestinatus est: that is, which was predeſtinate.] By meanes whereof the interpreters had much adoe to declare it aptlye. They myght in deede ſaye, that Chriſt was to thys end predeſtinate, to be the Mediatour and redemer of mankinde. But the thynges which followe agree not therwith: for the cauſe of thys predeſtination, could not be eyther the reſurrection from the dead, or effuſion of the holy ghoſt. Therefore we muſt read it as the Greke bookes hauehave it, foreign, which ſignifieth, as Chryſoſtome interpreteth it, foreign, that is, ſhewed, declared, and iudged. The Apoſtle firſt entreateth of the veritie of the humane nature: which is hereby ſhewed, becauſe he was made & borne of the ſeede of Dauid. Now he ſetteth forth the deuine nature. For he ſayth, that Chriſt was by ſure argumentes publiſhed, declared, and ſhewed, to bee the ſonne of God. And although here is no mention of predeſtination, yet is not y^e Latine tranſlatiō new. For Origene makethOrigene eiteth the Latine tranſlatiō. mention of it: who yet followeth it not. For he interpreteth it as it is in the Greke foreign. But how he ſhoulde cite the Latine tranſlation, there are ſondrye opinions. Some attribute thys to hys diligent and painfull ſtudye, which had a care to ſearch out all tranſlations. Neyther is it to be thought that he was ignoraunt of the Latine tongue, for as much as he was called to Rome by Mammaea the mother of Alexander the Emperour. Some thinke that theſe thynges were not written by the author, but put in by the interpreter. And there are ſome which thinke that that booke is none of Origenes: among whom is Eraſmus. Hierome expounding the firſt chap. to the Epheſians, playnlye ſhewethHierome. that we ſhoulde here reade foreign, neyther addeth he the prepoſition foreign. And vndoubtedly thys worde is vſed, when Magiſtrates elected, are publiſhed and declared. Therefore thys is the ſenſe: Chriſt which was man in very dede,The ſignification of this word foreign. The reſurrections is the only ſigne of the deuine nature of Chriſt. and of the ſeede of Dauid, was declared, appoynted, and publiſhed to be y^e ſonne of God, by the reaſons following.

In power, according to the ſpirite of ſanctification, & reſurrection of the dead.] Thys kinde of ſpeache being very darcke, hath ſondrye expoſitions. Some thus expounde it, as though it were one onelyonly argument to proue the diuinitie of Chriſt, namely hys reſurrection, which they ſay was done by power and by the holy ghoſt. And to proue thys argument to be of great force, they alleage that Chriſt gaue no other ſigne, but the ſigne of Ionas the Prophete, & that alſo which hee ſayd: Loſe thys Temple, and on the thyrd daye I will rayſe it vppe agayne. Iohn. 2.John 2And it ſeemeth that ſome of the Apoſtles dyd therfore diſpayre of the diuine nature, becauſe they ſaw the reſurrection to be differred, as Cleophas ſayd vntounto the ſtraunger vpō y^e way: We had well hoped that he ſhould hauehave ryſē againe the third day. Luke. 24.Luke 24An other opinion is, which thinketh that it is one onelyonly argument taken of the ſendyng of the holy ghoſt. For none but onelyonly God can geue the holy ghoſt:The ſending alſo of the holy ghoſt is no ſmall token of the deuine nature of Chriſt. for by it we are made companions of the diuine nature, and partakers of the minde of God. And thus they frame the wordes: that Chriſt was declared to be the ſonne of God in power, that is to ſay, to be therby mighty, becauſe he ſent vponupon hys, the ſpirite of ſanctification, and that from the reſurrection of the dead, that is, after he was rayſed vp from the helles. For although before alſo he had geuen the ſpirit vntounto ſuch as beleued, yet becauſe it was not done ſo largely and ſo aboundātly, therefore (as Iohn alſo teſtifieth) the ſpirit was not yet geuē. AndIohn. 7.John 7 ſo this argument is taken of the effuſion of the holy ghoſt: which effuſion, although as touching miracles it be not at this day extant, yet it ſo indureth, that without it the Church can not conſiſt. For regeneration hath no place without the holy ghoſt. I leue to ſpeake of this, that ſome take y^e reſurrectiō of the dead, as touching thoſe which were rayſed vp at the death & reſurrectiō of Chriſt, whē the graues were opened: becauſe this agréeth not well with thoſe thinges which afterward ſhalbe ſpoken. But me thinketh that here are touched three principall p. 5argumentes, wherby Chriſt is proued to be the ſonne of God: One is of theThree arguments of the deuinity of Chriſt. miracles, and that is ſignified by this particle, foreign, that is, in power. For foreign with Paule ſignifieth the working of miracles. An other argument is of the reſurrection, whereby he was rayſed from the dead, and liueth for euer, and wherby we alſo ſhall ryſe agayne with hym. The third argument is of the ſending of the holy ghoſt, and theſe thrée thinges were done, according to the order and courſe of tyme. For Chriſt whileſt he liued wrought very many miracles: after his death he was rayſed agayne from the dead, and after his reſurrection ſent the holy ghoſt.

By whom we hauehave receaued grace and Apoſtleſhip.] He had before ſaydPaule called by Chriſt vntounto the Apoſtleſhip, what grace is. What is the difference betweene the louelove of God and the louelove of mē. that he was called: but he added not by whom. Here he expreſſedly ſayth, he receaued this of Chriſt. Grace ſignifieth in the holy ſcripture cheifely that be…enolence & fauor, wherwith God loueth vsus. Wherefore we are wont to call thoſe gracious which are loued of many, & are alſo acceptable vntounto many. But this is the difference: they whom we call gracious, hauehave ſome thing in them whereby they allure men to louelove them: whether the ſame be beauty or vertue or any ſuch like thing. For men are not moued to louelove a man, who hath not in him ſome thing that is worthy to be loued. But we can not ſo ſay of God: becauſe he before all thinges loueth vsus, and whē he hath loued he geueth vntounto vsus his gyftes, whereby he maketh vsus both acceptable, and worthy of louelove. And if we ſhould affirme otherwiſe, God ſhould not be counted the author of all thinges. For by that meanes we ſhould put ſome thing to be in vsus before we were loued of him, which ſhould allure him to louelove vsus, and ſo of a creature we ſhould make a creator,The definition of grace. in affirming that we hauehave ſomething, which depēdeth not of God. Wherefore grace ſignifieth the liberall fauour and good will of God, which he fréely beareth vntounto vsus for Chriſtes ſake. And this may be taken eyther generally ſo that it is afterward contracted by adding thys, namely the office of an Apoſtle: or els it ſignifieth in this place a gift and faculty fréely geuē vntounto Paule: which faculty is ſtraytway expreſſed, when he addeth.

And Apoſtleſhip to the obedience of fayth.] He addeth the ende whereuntoThe ende of the Apoſtleſhip. the faculty of the Apoſtleſhip pertayneth, namely to obey fayth. And this may be done two maner of wayes: either in receauing faith, for it; foraſmuch as it is a firme aſſent which is geuen vntounto the wordes of god, may be called obedience: as Paule wrote vntounto the Corrinthyans: that he had ſpirituall armors,Obedience of ſayth. wherewith he would make captiue all vnderſtāding vntounto the obedience of god. Or els it may be vnderſtand of a good life, and holynes of maners, which follow fayth, whyles we expreſſe the might of our fayth by honeſt actions.

For his name.] We execute not the office of an Apoſtle for our owne gayne or glory, but for the name, that is, for the glory and prayſe of Chriſt Ieſu. in al nacions. And in that he addeth in all nacions, he ſheweth that the office of the Apoſtles was not contract to certayne limites, but that they ſhould throughout the whole world preach the word committed vntounto them, and found Churches and bringe diſciples vntounto Chriſt.

In which ye alſo are the called of Ieſus Chriſt.] Although ye be Lordes ouer all, yet neuertheles ye are in the number of other nacions. He calleth them the called of Chriſt: becauſe without calling they had not come vntounto him. NeytherCalled is not here a participle but a now …e vſed he the participle which hath the ſignification of tyme, and that to the ende he would wiſh them conſtancye, and ſtability in the purpoſe which they had taken in hand, as though they had not a temporall calling, but a firme & conſtant. And in that he ſo often vſeth the name of calling he ſufficiently declareth, what maner of thing our conuerſation is when we embrace Chriſt. It is vndoubtedly voluntary, and not compelled nor violent. We are perſwaded, when we are with efficacy called by the inward word of God. Here is the ende of the parētheſis, which began at theſe words, which he had before promiſed by his prophetes.

Now commeth the ſecond part of the ſalutation of the epiſtle, wherein are expreſſed the men whom he ſaluteth, when he ſayth.Whome he ſeluteth. The Church of Rome conſiſted of many nacions.

To all which are at Rome, the beloued of God, Sainctes by calling, He ſaluteth all the Romaines, becauſe at Rome the church conſiſted not only of towne borne men: but alſo of an innumerable company of ſtraungers which were partlye Iewes, and partly Grecians. Therfore Paul maketh the ſalutacion common vntounto thē all, ſo y^e they beleue in Chriſt, To the beloued of God, he ſayth, which worde ought to admoniſh y^t beleuers, to louelove one an other: for how can I not louelove him, whome I beleue is loued of God? He rightly calleth them the beloued of God, & not thoſe which louelove God, becauſe it is he which loueth vsus firſt. And therfore he geueth vsus charity and other moſt noble vertues. He addeth, Called Sainctes. by which worde he admoniſheth them of their ſtate paſt. If they be called to holynes, for as much as there cā be no motiō, but where limites are apointed, therfore they mought well conclude, that they were called from vncleanes andWhy the Romanes were called holy. vnpurenes to holynes. Neither ſay thou: All they which were at Rome, ought not to be called holy, for that there were many there whiche were not abſolute, and not yet perfecte: for theſe thynges let not. For Paule firſt had a regarde vntounto the better ſort, and in theyr name and prayſe beautified the whole church. For certayne preregatiues of ſingular members do redounde vntounto the other members. Further the Apoſtle had a conſideracion, wherevnto they were called, namely, to be made holy. He ſawe, that they were called to the communionAuguſtine. of Sainctes: whereof they alſo tooke theyr name. And Auguſtine in his 6. booke againſt Iulianus, admoniſheth vsus not to thinke that this woord holynes, ſignifiethThis word holynes ſignifieth not perfection. perfection. And he citeth a place of Paul in the firſt epiſtle to the Cor. where he ſayeth: The Temple of God is holy, which Temple ye be: And no man is ignorant but that the Corinthians were infected with many vices. And if we wil ſerche out the ſtrenght of the ſignificacion of the worde Sancti, that is Sainctes or holy, as the ſame Augustine teacheth in his booke, de Symbolo & fide, it cometh of thisWhence this word holynes is deriued. worde Sanctio, that is, to conſtitute. For that is called holy, whiche is conſtant and firme, and appoynted to abyde: but nothing more letteth vsus, to abyde for euer then doth ſinne: for it is ſayd, that the reward of ſinne is death. Therfore it cometh to paſſe, that holynes conſiſteth chiefely in the forgeuenes & remiſſion of ſinnes. Frō which ſētence that diſagreeth not which Paul hath in the firſt to the Cor. when he ſayeth, after he had rehearſed a cathaloge of enormious ſinnes: And theſe thinges were yee ſometymes, but nowe yee are waſhed, yee are ſanctified. But the forgeuenes of ſinnes is had by the holy ghoſt. If that we ſhal call any thynge holy by reaſon of preparatiō, they mought truly be called holy, which hauehave beleued in Chriſt, becauſe that by the grace and ſpirite of Chriſte, they are prepared to glory, and highe purenes of lyfe to come. Ambroſe ſemethAmbroſe. to ſearche out, who are they which are called, the beloued of God and called Sainctes. And he aunſwereth, that theſe are they, which thinke well of Chriſt. If thou wilt agayne demaund, what thoſe are, he aunſwereth: That thoſe thinkeWhat thoſe be that thinke well of Chriſt. well of Chriſt, which thinke that we ought to put our confidence in hym only, and that in hym is perfect ſaluation. And of it may be concluded as of contraries, that they thynke not well of Chriſt, which truſt in theyr owne ſtrengthes or workes: which thinge ſuch as doo, are not to be nombred amonge the called Sainctes, and beloued of God, as Ambroſe now ſpeaketh of them. The called, he nameth Sainctes, becauſe men of theyr owne nature are not able to attayneHolynes is not the cauſe of calling. vntounto holynes, vnles they be led by the celeſtiall might of the holy Ghoſt. And this is not to be left vnſpokē of, that men are not therfore called of god, becauſe they are holy, but that they are therefore holy becauſe they are called. Paul doth not raſhely vſe this kind of ſpeach, becauſe y^e Iewes, for that they had theyr originalThe Iewes claymed holynes vntounto themſelues only. frō the holy Patriarches & Prophetes, boaſted that all holynes conſiſted in theyr ſtocke only: as thoughe other nacions were ſo wicked, that it ſhoulde be counted an vnlawfull thing to communicate with them this proprietye of holynes. But now yt is manifeſt, that through the grace of Chriſt it is brought to p. 6paſſe, that as well the Gentiles as the Iewes hauehave obtained the prerogatiue of holynes in an equall balance, ſo that they hauehave the fayth of Chriſt. Here we ſee alſo, that Paule in placing of theſe two wordes, obſerued a iuſt order. For fyrſt he ſetteth, to the beloued of God, before, called Saintes: becauſe that holynesA t…im… placing of wordes. breaketh forth of no other thing, then of that charity and louelove wherewith God loueth vsus. And he might hauehave ſet forth the Romanes with other moſt ample titles: namely that they had the dominion ouer the whole world, & ruled ouer all. But paſſing ouer theſe things, he ſpeaketh only of y^• things that are of more value, & chiefly, becauſe it was not expediēt to flatter y^• Gentiles more then y^• Iewes: and eſpecially becauſe there was riſen no ſmale diſcord betwene both nacions: Wherefore he ouerſkippeth thoſe titles, which were proper vntounto y^e Romanes, & he toucheth the cōmon prayſes of all ſuch as beleue, that they which were of the Gentiles, and they which were of y^e circumciſiō might in that church be the better vnited together betweene them ſelues. But we may not therfore be afrayd,It is lawfull to call Princes by their titles. both to ſalute, and alſo to call Princes by their proper titles. For in ſo doing, we both admoniſhe our ſelues what we owe vntounto thē, and alſo we put thē in minde of theyr duety. For Paule alſo when in the actes of the Apoſtles he made an oration to Agryppa, was not afraid to call him by the title of a king. Hetherto we hauehave expounded the ſecond parte of the ſalutation, that is, what they were whom Paule ſaluteth. Now let vsus ſee what good thinges he wiſheth vntounto them.

Grace ſaith he to you and peace. &c.] By y^e name of peace, he vnderſtandethWhat peace ſignifieth with the Hebreues. after the maner of the Hebrues, the increaſe of all good thinges. For as the Ethnikes ſay foreign, that is, grace, & ſalutem, that is, health: ſo the Hebrues ſay. Schalom, that is, peace. And in the olde teſtament this ſalutatiō is oftē vſed. Yea and Chriſt alſo comming vntounto the Apoſtles ſayd: Peace be with you. And he commaundedLuke. 24.Luke 24 the Apoſtles that into what houſe ſoeuer they entred, they ſhould ſay: Peace be vntounto this houſe. To this ſalutacion commōly vſed among the Hebrues,Math. 10.Matt 10 Paule addeth this word grace, which word is not often found in the olde teſtamentGrace is ioyned with peace. added vntounto ſalutations. But Paule herein nothing offendeth: For it aunſwereth vntounto his vocation, for he was a preacher of grace, and in the meane tyme admoniſheth them to whom he writeth, that peace is not to be looked for, that is, the heape of all good thinges, from our owne ſtrengthe and merites, but from the grace of God. He ſheweth the roote, and putteth it fyrſt, from whence other good thinges are powred vppon vsus, that we may hauehave the childe together with the mother. Yet let vsus not perſwade our ſelues, that whileſt wePerfect peace is not had whileſt we lyue here. lyue here, we can hauehave abſolute and perfect peace: how beit it ſhalbe encreaſed dayly, and Paule wiſheth that they might now hauehave it begon, and when tyme ſhal come, to hauehave it at full. And yet neuertheles we obtaine it preſetly by Chriſt if we hauehave God pacifyed towardes vsus. For afterward it is written: Now therfore Rom. 5.Rom 5being iuſtified by fayth we hauehave peace towardes God: out of whiche floweth tranquilltty of conſcience, and ſomuch of the ſpirite and deuine comfort, that what ſoeuer happeneth, we take it in good parte. Wherefore in the middeſt of tribulations & tormentes, this fyrme peace was not taken away frō holy men. For they gaue thankes vntounto God, and they iudged that all thinges in theſe theirPeace which paſſeth all ſence. afflictions were done for the beſt. And this is that peace, which paſſeth all ſenſe and humane reaſon. When he ſayth:

From God the father & from our lord Ieſus Chriſt.] He ſheweth y^e fountaine and beginning, from whence theſe good thinges ſhould be hoped for. For theyAn argument of deſiring and hoping for the thinges which we pray for. come not of our owne ſtrengthe and workes, but of the mercy of God. And hereby we are encoraged to deſire and to hope for theſe good thinges, which Paule wiſheth for. For ſeing that God, of whome theſe thinges are deſired, is both good and alſo our father, he will without all doubt geue vsus them. And Chriſt for aſmuch as he is our mediator and redemer, will not vndoubtedly deny vsus them. He is called Lorde, which name is very agreeable vntounto him. ForWhy Chriſt is called lord, all thinges are geuen him of the father, and he hath paid the price for our ſaluation, therfore he is iuſtly called Lord which name we may ſuppoſe that he hereby obtayned, becauſe the Hebrues neuer pronounce the holy name Tetragrammaton, whiche is Iehouah, but pronounce it by other wordes, that is by Elohim, or Adonay, which ſignify might and dominion. Whereby it ſemeth it came to paſſe that the 70. interpreters, whē they red this name Tetragrammaton, turned it by this word foreign, which is Lord, as it appeareth in many places, of the which we will bring one: The Lord ſayd vntounto my Lord. Where in the fyrſt place is written Iehouah, which they turned, Lord. Wherefore when Chriſt is called Lord, it is as much as if he had bene called God. Although Tertullian agaynſt Praxea ſayth, that Chriſt is called Lord when he is ioyned withTertullian the father. For then the father is called God. If the ſonne being ioyned wyth him ſhould alſo be called God, the Ethnikes might thinke we put more Gods then one. Wherfore to withſtād their ſuperſticiō, we make this word Lord an Epitheton of the ſonne. But if we name Ieſus Chriſt by himſelfe and alone he is playnely called God, as it appeareth in many places of the ſcriptures. And he vſeth a certayne ſimilitude: as a beame of the ſunne when we make mencionA ſimilitude. of it by it ſelfe, we cal it the ſun, and we ſay that the ſun entreth in at our windowes. But when it happneth that the ſunne is alſo to be named together with the beame, we do not call the beame by the name of the ſun, but we ſay it is the beame of the ſun. But the fyrſt reaſon is more fyrme: and by that that Paule declareth,The equality of the father and of the ſonne The ſalutacions of Paul are not vayne. The office of ſaluting is to be retayned among Chriſtians. that peace is to be looked for of vsus as wel frō the ſon as from the father, is ſhewed the equality of eyther of them betweene themſelues. And the ſalutation which Paule eueryevery where putteth before his epiſtles, is of no ſmall force. For if the bleſſinges of the fathers were of much force, that is, the bleſſinges of Nohe, Iſaac, Iacob, Moſes, and of other, vndoubtedly the prayers of Paule alſo are not to be counted vnprofitable. And for as much as we ſée that both nature and the holy ghoſt abhorred not from this kinde of office to ſalute one an other, the ſame maner and vſage is ſtill to be retayned. But we muſt onelyonly take hede that we ſalute not any man diſſemblingly, and thinking an other thing in the hart, do it onelyonly in outward voyce or writinge. Otherwiſe ſaluting is an inſtrument not a little apte to admoniſh vsus of louelove towardes our neighbours, and that our neighboure may vnderſtande what louelove we beare vntounto him. And thus much touchinge the ſalutation. Now let vsus come to the Exordium, that is, the beginning: wherein Paule very much laboreth to winne vntounto him the Romanes, and chiefely for that, that he exceedinglye reioyceth that they are come to Chriſt.

Firſt, verely I geue thankes vntounto God, through Ieſus Chriſt, for you al, becauſe your faith is publiſhed, through out al the world. For God is my witneſſe, whom I worſhip wyth my ſpirite, in the Goſpell of his ſonne, that without ceaſing, I make mencion of you alwayes in my prayers: beſeechynge that at one tyme or other, a proſperous iorney might happen vntounto me by the wyll of God, that I may come vntounto you. For I am deſyrous to ſee you, that I might beſtow among you, ſome ſpirituall gift, to ſtrengthen you withall: that is, that I might hauehave conſolation together with you, through the mutuall fayth, whiche both ye and I hauehave. And I woulde not that ye ſhould be ignorant brethren, how that I hauehave oftentimes, purpoſed to come vntounto you (but hauehave bene let hetherto) to hauehave ſome frute among you, as I hauehave among other of the nacions. For I am debter both to the Greekes, and alſo to the Barbarous, vntounto the learned, and alſo vntounto the vn learned: ſo that as muche as in me is, I am redy to preach the Goſpell, to you of Rome alſo.

p. 7All writtinges in the beginning are wont to tend to this ende, to get theThe ende whereunto the beginning of hys talke tendeth. good will of the hearers, as much as is poſſible: which thinge Paule here doth, and firſt in that he ſheweth them how he geueth thankes vntounto God for them. He declareth the cauſe thereof, namely, for that their fayth was now publiſhed throughout the whole world. And he affirmeth, that he cōtinually maketh prayers for them, that they might goe forward as they had begonne. Farther he ſheweth that he is exceding deſirous to ſee them preſent. And thereof he ſheweth cauſes, namely, both to comfort them, and alſo to confirme both himſelfe and them. And he addeth this alſo, that he deſireth to do theſe things euen of duety. For by reaſon of his Apoſtleſhip which he executed, he acknowledged himſelfe debytour vntounto all nacions. And he thereunto addeth, that for that cauſe he is not aſhamed of the Goſpell. And ſo concludeth he his Exordium. Here let vsus firſt marke, that it is the duety of a Chriſtian mind, to geue thanks vntounto God,What thing is moſt contrary vntounto enuy. as well for the good thinges of other men, as for his owne: which thinge is cleane contrary vntounto enuy, whoſe nature, when it is of great force, is to be ſory for an other mans welfare: or when it is not of great force but ſomewhat remiſſe, yet at the leaſt it little regardeth, or reioyceth in y^e proſperity of others. He ſayth that he geueth thankes vntounto his God. It is not to be doubted but that God of his owne nature is common to all, and yet the Sainctes do makeThe ſaints call God theyr God. him proper vntounto themſelues, not to this entent to exclude their fellowes and partners, but they are prouoked thereunto by a certayne priuate feeling of the goodnes of God, which ſtirreth them vp to vſe this kind of ſpeach. Beſides this they perceyue that certayne thinges are ſingularly graunted vntounto them, which vntounto other are not geuen. In which conſideration we reade that God named himſelfe the God of Abraham, Iſaac, and Iacob: when as yet he was the God of all men. Paule geueth thankes for the fayth of the Romanes: for which thing contrarily other men were angry and offended. Wherefore we ſee that in the Chriſtians and in the vngodly there is a farre ſundry mynde.

Through Ieſus Chriſt.] He geueth thankes throughe him: becauſe by theThankes are to be geuen through Chriſt. ſelſe ſame all good thinges are deryued vntounto vsus. And it is meete, that by thys ſelfe ſame mean, they return vntounto the author again. For we with our infirmity and weakenes wherewith we are infected, do pollute the good and frce giftes of God, when they are beſtowed vponupon vsus. Wherefore if they ſhould be referred vntounto God, as we hauehave them in vsus, they ſhould eaſely waxe vile: but thorough Chriſt they are purged, and being through him offred vntounto God, they are made a ſweete ſauour. Paule is in a maner in all his epiſtles ſtirred vp, to geue thankes vntounto God for theyr giftes vntounto whom he writteth: becauſe he deſired nothing more, then that the name of God ſhoulde be ſanctified and hys kingdome enlarged, which thinge when he ſaw to hauehave ſucceſſe, ſtraight way he brake forth into geuing of thankes.

Your fayth (ſayth he) is publiſhed throughout the whole world.] As though he ſhould hauehave ſayd: I do not in vayne geue thankes vntounto God, neyther do I alone perceaue the benefite of God towardes you: but the whole world doth now vnderſtand, how deare you are vntounto God. Wherefore it muſt nedes be that the fayth of the Romanes was feruent and liuely, and which wrought by charity: otherwiſe it coulde not ſo eaſily be publiſhed throughout the whole world. Neyther was this a ſmale worke of God, that the Goſpell was ſpredThe Goſpell was wonderfully ſpread abroade in the tyme of Paule. The exceeding great idolatry of the Romanes. abroad ſo quickly, that in Paules tyme (as he here teſtefieth vntounto the Romanes, and alſo vntounto the Colloſſians) it was amply ſowed throughout the whole world. But by this word VVhole we muſt vnderſtand the principal and chiefe partes of the world, and without doubt it was wonderful meruellous, how the Romanes being ouerwhelmed with ſuperſticions (for when they had ouercome the world, they called vntounto themſelues deueliſhe Gods out of all partes of the world) at the length ſhould repent, and geue their mindes to the true religion. Further in that Paule ſayth, he geueth thankes & prayeth for them, he admoniſheth them what they ſhould do, namely that they alſo ſhould geue thankes andThe childrē of God do fynd in eueryevery creature occaſion of geuinge thankes. pray for him. Let vsus in this place behold, that it is the nature of the children of God, to fynd in eueryevery creature occaſion to geue thankes vntounto God, for this is their endeuour, continually to ſeeke God, but he is eueryevery where. Wherefore foraſmuch as they perceaue him to be eueryevery where, they geue him thankes for all thinges: for that there is nothing ſo diſcommodious but that ſome way it turneth them, to good. On the contrary part we may ſée, that the vngodly andThe vngodly do neuer truly geue thanks vntounto God. the children of the deuill are neuer at reſt, neyther hauehave they any thing ſo commodious or quiet, which troubleth them not. And whileſt they alwayes fixe their eyes vponupon moleſtious and greuous thinges, they neuer from their hart geue thankes vntounto God, yea they alwayes both blaſpheme him, & are vnquiet. He commendeth vntounto them the fayth which they had receaued to the ende they ſhould not lightly regard or eſteme it. And the alteracions of the Church of Rome are much to be lamented, which being here ſo highly prayſed for the religionThe church of Rome hath degee generated. The church hath not alwayes the ſelfe ſame abiding places. which it receaued, hath afterward ſo degenerated, that it is now made the ſeate of Antichriſt, whereby we are admoniſhed that the Church abideth not alwayes in one and the ſelfe ſame ſtate and place. It dayly chaungeth his abiding places, and wandreth from nation to nacion. There were not long agoe in the Eaſt, moſt noble Churches, namely, at Hieruſalem, Antioche, Alexandria, and Conſtantinople, where at this day reigneth the filthines of Mahumet, and thoſe Chriſtians which liue there, are addicted vntounto infinite ſuperſticions, and do by litle and litle degenerate into a ſtraunge religion. Wherefore the ſentence of our ſauior is moſt true, wherein he pronounced, that the laſt ſhould be firſt, and the firſt laſt.

Neither is thys to be lefte vnſpoken of, that the Apoſtle myndyng to commend the Romanes, which had receaued the Religiō of Chriſt, calleth the ſameReligion is called fayth. Religiō fayth: to the end we ſhould vnderſtād, that therof depēdeth our holines. Thou ſhalt find y^t ſame kinde of prayſe aſcribed vntounto y^• Theſſalonians in the formerA praiſe geuen vntounto the Theſſalonians. Epiſtle the. 1. Chap, where Paul writeth that they were a paterne & an exā ple to all them whiche beleued, both in Macedonia, and alſo in Achaia: ſo that their fayth was now eueryevery where publiſhed. But of the Romanes the admiration is y^• greater, as Chriſoſtome teſtifieth: for as much as they had moſt largeChriſostome. What things might feare away the Romanes from beleuyng. dominions, abounded in riches, and ouerflowed on eueryevery ſide with pleaſures: all which thinges make men to ſhrinke from ſound religion. Farther it was meruellous, that they gaue credite vntounto the Iewes, men otherwiſe hated of all nacions, being alſo fiſher men and vnlearned, and as touching the world men moſt abiect: & eſpecially whē they had heard preached vntounto thē a man that was crucified, conuerſante in Iewrye, whome they had neuer ſeene, and were taughte to hope, that all good thinges ſhoulde come vntounto thē from him, which had bene ſo cruelly put to death: neither was there any felicity promiſed thē in this life: but the croſſe, perſecutions, and all aduerſities: moreouer they were commaunded to leade a ſtraite lyfe, to put away pleaſures, to diſpiſe the world, and to mortefy wicked affections. All which thinges do rather withdraw men from any religion, then allure them vntounto it.

For God is my vvitnes.] After that he hath ſhewed how he gaue thankes unto God for them, he addeth the perpetuall memory that he maketh of them in his dayly prayers. And all theſe thinges tend to this ende, that they ſhould perceaue that Paule loued them. For theſe thinges neither are found, nor can be found without beneuolence and a ſingular charity. Neither affirmeth he theſe thinges ſimply, but ioyneth vntounto them an othe. For his chiefe care was that they ſhould geue credite vntounto him.

whom I ſerue in my ſprite.] By ſpirite he vnderſtandeth a mynde inſpiredWhat the ſpirite ſignifieth. with the holy ghoſt. And Ambroſe when he interpreteth this place, ſayth, that the ſpirit is the minde, wherewith we ought chiefly to worſhip God. For he is a ſpirite: and therefore it is meete that he be ſerued inſpirite. The falſe Apoſtles p. 8accuſed Paule as a forſaker of the law, & an Apoſtata from Moſes. Wherfore the crime of impiety was layd to his charge, which ſhould excedingly hauehave alienated the mindes of the Romanes from him, if they coulde hauehave bene ſo perſwaded. Therefore he purgeth himſelfe, that althoughe he worſhipped notWhy Paul ſo often putgeth himſelfe. A place to Timothe expounded. God with the ceremonyes of Moſes and rites of the law, yet neuertheles he ſerued him in ſpirite. Which thing he teſtified alſo vntounto Timothe, when he wrote that he had from his progenitors worſhipped God with a pure conſcience. By which words we muſt not thinke, that he excuſeth his ſinne and perſecution agaynſt the Sainctes: but only ſheweth this, that it was not agaynſt his conſcience, as ſome, which by reaſon of weakenes ſuffer not thoſe things to take place, which by a ſound iudgement of the conſcience they know to be vpright. Paule fell of ignoraunce, which without doubt was ſinne: but not of that kinde, that it ſhould be ſayd, that he did agaynſt that which he thought in his mynde. But that which he ſayth here, that he ſerueh God in ſpirite, Chriſt expreſſed, when he ſpake vntounto the woman of Samaria, ſayinge of the true worſhippers, that they ſhould worſhip in ſpirite and in truth. And that was ſpoken to this ende, toThe true worſhippers worſhip in ſpirite and in truth. expres that one day it ſhould come to paſſe, that the deſcribing of any certayne place wherein God ſhould be worſhipped, ſhould be taken awaye, and the ceremonies of the Iewes ſhould be aboliſhed: ſo that, to worſhip in ſpirite, may be referred vntounto the place and ceremonies of the lawe: and that which is added, and in truth, declareth the thinge it ſelfe, excluding ſhadowes whiche were ſetforth in the olde Teſtament. Theſe did in deede helpe the fathers in theyr tyme, becauſe they had the worde of God ioyned with them, which might be cōprehended in them by fayth. Wherefore God bleſſed them: ſo that (if fayth were preſent) they were in their tyme very profitable: but when Chriſt came they ought to geue place. But as touching rites inuented by men, we can not in like maner ſay that they much profited, bycauſe they had not the worde of God. Therfore they are worthely to be extingueſhed and put away: excepte ſome of them, as touching outward pollicy, may be iudged profitable. We ſerue in ſpirite, when no part of our fleſh is any more circumciſed, but the mynde and vices: beaſtes are not ſlayne, but we crucify our owne fleſhe with the luſtes there of. Which ſelfe ſame worſhipping in ſpirite Paul in an other place expreſſed, when he ſayde: I deſyre you throughe the mercye of God that ye geue your bodyes a lyuely ſacryfyce holy and acceptable vntounto God, and that your woorſhyppynge be reaſonable. He vſeth this verbe foreign, from whence they ſaye is deriued this word foreign, which ſignifieth that worſhipping which is dew vntounto Godforeign Auguſtin… only, whereby we vtterly addicte our ſelues vntounto him: neither can it (as Auguſtine teſtefieth in his 5. booke De ciuitate Dei the firſt chapter:) be expreſſed, by one word of the Lattins. For pietas, that is, piety or godlines, is not only towardes God, but alſo towards our parents and country. Alſo Religio, that is religion, is not drawen onelye to holye thinges, but alſo belongeth to that duety which we owe vntounto kinſefolkes, and humane affinityes. But in the meaneAuguſtines diſtinction betwene foreign & foreign. while he iudgeth that, by the Greke wordes, diuers thinges are in thys thyng diſtincted: ſo that this worde foreign, ſignifieth the worſhipping which is geuen vntounto God, and foreign. the worſhip whiche is geuen vntounto Princes and magiſtrates. As touchinge the thing we eaſely graunt, that there is a difference. For we worſhip God after one ſorte, and we honour Princes after an other manner. Chriſoſtome in hys. 33. homelye vponupon Iohn ſayth: that it longeth vntounto theChryſoſtome, The body of Chriſt created. A ſimilitude The reaſon why the worſhip of Chriſt depē deth of his deuinity. creature to worſhippe, and vntounto the creator to be worſhipped. And he obiecteth vntounto him ſelfe, why doo we woorſhip Chriſte a man, when as he hath in verye deede a body created? He anſwereth: No man when he would reuerence a king ſayth vntounto hym, Put of thy purple garments, and laye away the crowne and other ornamēts: for I wil worſhip thee naked, he dareth not ſpeake theſe words but honoreth hym beinge both clothed which purple, & adorned wyth a crown. So we, when we worſhip Chriſt, do not put away his humanity from hys deuyne nature, but worſhip it together with it: But the reaſon whereon adoracion dependeth is hys deuinity. But as touching the Greeke wordes, foreign is alforeign & foreign as touching the Greeke words ſignity one and the ſelfe ſame thing. foreign to to ſerue for a reward. Auguſtine one with foreign. For as Suidas teſtifieth foreign is foreign. But afterward it was vſed to ſignifye foreign, y^• is, godly to worſhip. And he addeth, foreign: that is, a hired bondage. And this ſignification is manifeſtly had in xeniphon in his. 3. booke of the education of Cirus: where the huſband ſpeaketh thus: foreign: that is, Vndoubtedly O Cirus I will ſpende euen my life, rather then ſhe ſhould be brought to bondage. Then the wife anſwered, foreign. Yea and we reade in the holy ſcriptures that in Leuiticus it is ſayd: you ſhall not do any ſeruile worke, foreign. And foreign in Iob is called an handemayden. And Auguſtine alſo himſelfe in his booke Locutionum Deut: acknowledgeth that foreign is not alwayes referred vntounto thinges deuine. For where as it is ſayde in Deut. the 28. chapter. Thou ſhalt ſerue thine enemyes, in Greke it is ſayd foreign. And Paule likewiſe when he affirmeth himſelfe to be a worſhipper of Ieſus Chriſt writeth foreign, wherefore thou ſeeſt that this difference of wordes is not obſerued among the Grecicians. Howbeit they hauehave a worde whiche is proper vntounto the worſhipping of God called foreign. but whether it be a woord vſed among good and olde authors,foreign Auguſtine foreign I know not. Auguſtine in the place already alledged Deciuitate Dei, maketh mencion of an other word called foreign. But that properly belongeth vntounto rites and miſteries. For it is ſayd that Orpheus fyrſt taught the Thracians miſteryes. Wherefore that woord was deriued of the Thracians, turningWhereof foreign is deriued. this letter foreign. into foreign. But to returne to foreign. it is deriued of foreign, which particle ſignifyeth vehememcy, and foreign, which is to tremble. For ſeruauntes do excedingly tremble at the commaundementes of theyr Lordes. The ſame ambignitye is there in thys hebrue worde Schaah, which ſignifyeth to proſtrate himſelfe and to bowe downe. Wherefore we reade oftentymes Hiſkaim, that is, they worſhipped, and Hiſtauh, that is, a bowing downe: and in the plurallWe proſtrate our bodies both before God and before creatures. number it is ſayd Hiſtauidoth, that is, proſtracions. And that honour of proſtrating the body, and bowing the knees is not done before God onelyonly, but alſo before kinges and Aungels. For it is a ſimbole or token whereby we repreſent our ſubmiſſion and lowlynes. The elders vſed other ſignes alſo in worſhipping. Wherefore Chriſoſtome, in an homely which he hath when he expoundethChriſostome. Simboles or tokens of the elders in worſhippyng. Auguſtine what we ſignifye whileſt we proſtrate our ſelues before God. theſe wordes of Iohn, the true worſhippers ſhall worſhip in ſpirite and in truth, ſayth: When thou ſheweſt thy handes, openeſt thy harte, lifteſt vp thy face vntounto heauen, and openeſt thyne eyes, what other thing els dooſt thou, then ſhew the whole man vntounto God. Auguſtine De ciuitate Dei, in the place now alleaged, ſayth that this foreign is a religious and humble ſubmiſſion: which I vnderſtand ſo to be obſerued, that when we proſtrate our ſelues before God we ſignify that we wholy ſubmit our ſelues vntounto him, and that as touching al things without any exception. But if we fal down before an Emperor or king, we ſignifye that we ſubmitts our ſelues vntounto him, as it pertaineth to his gouernment: but yet not wholy, becauſe we wil euermore hauehave god and his word excepted. And in theſe outward ſignes which are to be geuen vntounto Princes, a Chriſtian muſt obſerue the maners of the countrye, makyng a difference in his mynde betweene ether ſubiection: and let hym chiefelye beware that herein heHow bowinge or proſtrating is to be geuen vntounto men. This honor is not to be geuen neyther vntounto images neither vntounto the bodies of the dead. do nothyng conterfeately: farther let him not geue theſe ſignes, but vntounto them whome he by the precept of God is commaunded to reuerence: that is, vntounto all thoſe which are put in any high authoritye, whether the ſame be ſpirituall or temporall. But let him not in any caſe proſtrate himſelfe before Images: foraſmuch as that is expreſſedly prohibited. Yea he muſt not alſo ſhew any ſuch honor of bowing the knees, or inuocation, vntounto the ſainctes that are dead. For there is no word of God concerning that thyng: neyther can we when we do thys, leane vntounto fayth: neyther know we whether they heare vsus, or vnderſtand p. 9what thinges are done among vsus. And we muſt take bede, that when we honour. Princes and fall downe before them, we deſire not any thing of them through flattery, which lieth not in their power to geue vsus: as is to aſke eternall life, ſpirituall giftes, conſeruacion of life and ſuch like. But of a king let vsus deſire the helpe belonging to a king: of learned and wiſe men, to communicate theyr doctryne: of rich mē, to deale ſomwhat of their goods. Theſe ar the circumſtances which we muſt vſe. And to ſpeke briefely, this worſhipping of god, which is to ſerue in ſpirite, is reduced vntounto fower principal points: which are adoracion,To what principall poynt the worſhipping and adoracion of god muſt be reduced. truſt, inuocation, and geuinge of thankes. Adoracion is an humble and religious ſubmiſſion, whereby we vtterly ſubmitte our ſelues vntounto God, and that in al thinges: Truſt is, wherby we reſt in him, conſidering the power, wiſedome and high goodnes, wherewith he is adorned: For whiche thinges we cleane vntounto him, neither do we thinke, that he will forſake, or fruſtrate vsus. Inuocation is: whereby we flye vntounto God, in al perils, and aduerſytyes: as which know that he is eueryevery where at hande, and that, accordinge to his promiſes, he both can and will ſuccor vsus with his defence. Geuing of thankes is, wherebye we referre all good thinges vntounto him, as vntounto the firſte author. Theſe fower things, are due vntounto God onelyonly, neyther can they, as we hauehave defined them, beBy what meanes the deuill hath darckened this worſhipping of god. aſcribed to other creatures. The Deuil hath with much deceat, diligently traueled to obſcure this kynd of worſhipping, when he perſwaded the worlde, that men might in deede principally, worſhip one chief God, and in the meane time, adioyne vntounto him a number of leſſer Gods. Whereby came to paſſe, that that was deuided, which God would hauehave moſt of all vnited and ioyned together, & ſo the Ethnikes were deceaued. Farther in our times, ſuch certayne diſtributions and proper offices, are ſo diſtributed vntounto thoſe which are numbred among the ſaintes, that very oftentimes, inuocation is made vntounto them: This moreouerGod is worſhipped with reuetence of the childe to the father. is to be conſidered, that that which Paule ſayth: To ſerue in ſpirite comprehendeth a fatherly reuerence, that is, of the children, towarde the father, and not a ſeruile feare: wherewith the Ethnikes being perſwaded, hated the iudgement of God, and would hauehave no God to be at al. Wherfore they hauehave alwayes applied theyr cogitations vntounto fayned religions, and they performed certayne outward woorkes, whereby they thought themſelues, ful of all pietie: and yet in the meane time they abſteyned not frō witked actes. But godly mē, foraſmuch as they ſerue him in ſpirit, are careful that they faine not vntounto thēſelues a God, after theyr owne fanſy: but do embrace him, euen as it hath pleaſed him to declare himſelfe, in the woorde of the ſcriptures. And when they ſee that he isGod muſt be worſhipped as he hath declared in the word of the ſcripture. ſet forth vntounto vsus in the holy ſcriptures, as a Lord and father, they worſhip him, obey him, and ſtudy to aduaunce his honour, as muche as they are able. And agayne, when they ſee hym declared as a iudge, they ſet his iudgement ſeate before theyr eyes in all theyr actions, leſt they ſhoulde tranſgreſſe in any thinge, and incurre the anger of theyr mighty iudge. But they doe not ſo feare hym, that they hate hym, or that they woulde flye from hym: yea and thoughe there were graunted them a place to flye vntounto, they woulde choſe rather to embrace him puniſhing and chaſteninge them. And amonge theſe thinges whiche oughte to hauehave the principall place, as touchinge this ſpirituall worſhipping,God is worſhipped by obedience. is obedience: wherof we rede, that it is better then ſacrifices. Neyther had God a regard in a manner to any other thinge in the whole lawe, and rites of ceremonies, than to hauehave men truly ſubiect and obedient vntounto him. But we foraſmuche as we hauehave contracted a corrupte and viciate nature by the ſinne of Adam, are in nothyng more diligent and exquiſite, then to obtrude our own innēcions, and fayned rytes, for the worſhipping of God: and greater ſeueritye is vſed agaynſt the tranſgreſſors of the Commaundements of men, then there is agaynſt thoſe which publikely violate the Commaundementes of God. A man ſhall eueryevery where ſee blaſphemers, whoremongers, adulterers, and periured perſons laughed at by the magiſtrates, ſo farre are they of, from puniſhynge them. But agaynſte hym whiche will vſe the ſacramentes of the Euchariſte in both kinds they rage euen vntounto the fyre. And to be brief, men are condemned to death for neglecting of humayne traditions: but for violatinge of the lawe of God, they are not ſo muche as once accuſed, Wherefore God did not without a cauſe in Deut. commaund Moyſes: OnelyOnly the thynges whyche I hauehave commaunded ſhalte thou keepe: neyther ſhalte thou adde nor diminyſhe any thynge. And we hauehaveA remedye agaynſt humane traditions. no pr…ſēter remedy againſt this peſtilence, then dayly to be occupied in the holy ſcriptures, and to gather out of them, by what meanes God would declare him ſelfe vntounto vsus, and to picke out ſuch wayes whereby he hath chieflye commaunded vsus to worſhip him: & in thus doyng we may w^tout any great difficulty ſerue god in ſpirite. And contrary to this ſpiritual worſhiping is, to ſerue god in fleſhTo ſerue God in fleſh. that is, onelyonly wyth fayned rytes, and outward ceremonies, laying away faith and inward piety. This Antitheſis or contrarye poſicion Paul touched, when he ſayd vntounto the Galathians. Yee which began in the ſpirite, beware ye end not in the fleſh. Thoſe Galathians were rightly inſtructed: but by the deceates of falſe Apoſtles, they declined vntounto the Iewiſhe ceremonies, and outward rites: which thyng was to fyniſh in the fleſh, that whych was with holynes and vpright … begonne. VntoUnto the Philippians alſo he ſayth: We are the circumciſion, whiche ſerue God in ſprite, hauing confidence in God, and not in the fleſh. Then he manifeſtlye declarethWhat it is to truſt in the fleſh. what it is to truſt in the fleſh, ſaying: Although I, if any other, may put confidence in fleſh: as whych am of the kindred of Iſrael, of the tribe of Beniamin, an Hebrew borne of the Hebrewes and of the ſecte of the Phariſies, by feruentnes perſec…tinge the church of Chriſte, and as touchinge iuſtifications of the lawe I was conuerſante without blame. &c. Thou ſeeſt nowe that carnall woorſhippynge conſiſteth of all theſe thynges. But ſpirituall worſhippyng conſiſteth altogether of fayth and charity. Paule addeth:

In the goſpell of his ſonne:] By which wordes he declareth, that thys ſpirituallNowe God is ſerued in the Goſpell of hys ſon. worſhipping, if it be expreſſed in outward workes, conſiſteth principally in this, y^e we ſhould preach Chriſt, & that we ſhould allure vntounto him, as much as lyeth in vsus, as many of our neyghbours as we can. He hath alreadye declared what God he called to witnes: now he goeth to the thyng which he woulde hauehave ſignifyed vntounto the Romanes. And that is, that he contynually made mencion of them in his prayers. Neyther can it hereby be gathered, that Paule did alwayes ſo praye, that he neglected other duetyes. He preached, he iorneyed, be laboured with hys handes: and fynallye he executed all ſuch thinges as pertayned vntounto hys office. Wherefore we muſt not expound thoſe thynges, which are here ſpoken, accordyng to the word, but according to the ſenſe: and we muſt vnderſtand them no otherwiſe thē that, as often as the Apoſtle prayed, he made mencion of them. And the prayers of the Saincts are deuided into two kyndes.Two kindes of prayer. For there are certayn which are appoynted, as whē they are had in a publique congregation at appoynted and preſcribed dayes, the Lordes day (I ſay) and if there be any other oppoynted by the Church for publike prayers. Farther it is y^e duety of a Chriſtian man, to hauehave eueryevery day alſo appoynted haures, wherin to pray vntounto God, and that three times in a day or fyue tymes or ſeuen times as hys buſines wyll ſuffer him. There is an other kynd of thoſe prayers, which are called vncertayne, for we vſe them ſo often as any preſent daunger vrgeth vsus. But Paule ſayth now, that he alwayes maketh mencion of theſe men in his prayers: and in ſome bookes is added this aduerbe foreign, which ſignifyeth eueryevery where: althoughe ſome exemplars hauehave put it out. There were heretikes which were called Meſsaliani: and of them Tripartita Hiſtoria maketh mention.An hereſye of the Meſſalianits or Euchites. They attributed all things vntounto prayers, and that ſo much, that they vtterly derogated both the word of God, and alſo the ſacraments: affirming that al theſe things do nothing profyte: but what commodity ſoeuer we hauehave, the ſame cō meth by prayers: and they could not abyde to labour wyth theyr handes, or to do any other thing. If a man had vrged them to worke they would hauehave ſaid p. 10that that nothing profyted, for as much as we oughte to do nothinge but pray: when as yet the Apoſtle expreſſedly admoniſheth, that he whiche laboureth not, ought not alſo to eate. He alſo wryteth, that a man muſt not neglecte to hauehave a care ouer his owne, eſpecially his houſhold: which fault if any man commit, he ſhould be counted euen as an infidell. But omitting this ſuperſtition, we oughtThe children or God ought to pray often. to attribute much vntounto prayers, foraſmuohe as this is the nature of the children of God to geue themſeltes oftentimes to prayers: for that is to acknowledge the prouidence of God. For whileſt we beleue, that a man can obtayne nothyng, whych is not geuen him of God, we are oftentimes prouoked to emplore hys ayde for ſuch neceſſities as happen. And whileſt we pray, we doo no leſſe ſubmitte our ſelues vntounto God, then is the clay ſubiecte vntounto the potter: for this thing we chiefly deſire, that whatſoeuer we require, we maye hauehave the ſame through his wyll. And foraſmuch as when we pray, the mind is led away from cares, and worldly prouiſions, and is wholye caryed vp vntounto God, there ought nothing to be more pleaſaunte vntounto vsus, then to occupye our ſelues wyth thys kinde of ſtudy. And it is much to be lamented, that the manner of praying is ſo worne out of vre at this day amonge Chriſtians, that it is a thynge very rarely vſed: and eſpecially in ſo great a light of the Goſpell and ſcriptures: wherfore it is no meruaile though all things waxe ſo cold. Vndoubtedlye heateA Similitude. there encreaſeth, where the light cannot eaſely go through, but is beaten backe againe, and as they ſay reflected backwarde. Wherefore this lower part of the ayre, which compaſſeth the earth, is moſt hot, becauſe the beames of the ſonne which ſtrike vponupon the earth, foraſmuch as they cannot pearſe it being ſo thick, are reflected, & in a manner doubled: whereby is ſtirred vp heat. In like manner ought it to be in our harts, when the light of gods woorde ſhyneth vponupon them. For when we hauehave receaued it, we oughte to reflect it vntounto God, in makynge prayers vntounto hym, to performe thoſe thinges in vsus which he hath commaunded, and which he hath vouchſafed to reuele vntounto vsus. For when we reade the ſcriptures, God ſpeaketh vntounto vsus. But when we pray, we ſpeake vntounto God.A profitable dialoge betwene God and vsus. And we ought to vſe this dialogue very often, that when we heare in the holy ſcriptures that God eyther reuealeth himſelfe, or commaundeth any thinges, we agayne may deſire of hym, that thoſe thynges be not ſpoken in vayne vntounto vsus, but maye be executed wyth profyte and fruite. Paul teacheth vsus here ſo to order our prayers, that we pray not onelyonly for our ſelues, but alſo for our neighbours. Farther, when he prayeth that he myght hauehave a proſperous iorney vntounto the Romanes, he ſignifyeth that our workes ſhould beginne with prayers, if we wyll hauehave them to hauehave good ſucceſſe. But ſome are feared away from calling vponupon God becauſe they ſay he heareth them not. Howbeit they ought herebyThough God ſeme not to hea…e yet we muſt not leaue of from prayer. to be ſtrengthned, for that they heare that Paul was oftentymes letted from goyng vntounto Rome, and yet contynued he ſtill in the ſame deſire, and vſed to repeate the ſelfe ſame prayers. Yea and in the latter epiſtle to the Corrinthyans he writeth, that he deſired as good as three tymes, to be delyuered from the pricke of the fleſh, vntounto whom yet at the laſt aunſwere was made, that it ſuffiſed that he had the fruicion of the grace of God. Wherefore eyther God heareth vsus at the length, or if he geueth not vsus that which we deſire, yet geueth he ſomewhat in ſteede thereof, which is farre better and more profitable vntounto our ſaluation. And God oftentymes differreth our requeſtes, to the ende that (asWhy the Lord differreth our requeſtes. Auguſtine ſayth in a certayne homely) we ſhould learne to deſire great thinges with much feruentnes. Others are called away from prayers, becauſe they thus determine with themſelues: although I deſire not theſe thinges, yet God wyll do that which ſhall ſeeme good vntounto hym: neyther ſhall hys wyll be alteredWhy God will hauehave vsus to aſke that which otherwiſe he is redy to geue. by my prayers. But theſe men vnderſtand not that God, before he graunteth any good thinge vntounto hys elect, is wont excedingly to kindle their mynde wyth a deſire to obtayne thoſe thynges. Farther when he will do any thynge, he ſtirreth vp thoſe that are hys to deſire the ſame whereby he myght for honours ſake attribute that vntounto theyr prayers, which otherwiſe he would hauehave done. Thys is an other cauſe alſo, for that benefytes are then the more acceptable, when they are required and deſired. Farther when we pray, our myndsA ſimilitude. are the more ioyned wyth God. Yea theſe vowes and holy defires ſeeme to be nothyng els, then ladders and degrées, whereby we aſcend vp vntounto God. But let vsus returne vntounto Paule, and ſée for what he now prayed.