Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The fiftenth Chapiter.

WE that are ſtrōg, ought to beare the infirmities of the weake, and not to pleaſe our ſelues. For let eueryevery man pleaſe his neighbour, in that that is good to edification. For Chriſte alſo pleaſed not himſelfe: But as it is written, the rebukes of them which rebuke thee, hauehave fallen vponupon me. For whatſoeuer things are written afore time, are written for our learning, that we through patience and con…olation of the ſcriptures might hauehave hope. Now the god of pacience and conſolation geue you, that ye bee like minded one towardes an other, according to Chriſt Ieſus. That ye with one mind, & with one mouth may praiſe God, euen the father of our Lord Ieſus Chriſte, Wherfore receiue ye one an other, as Chriſt alſo receiued vsus to the glory of God.

The Apoſtle ſtill proſecuteth that which he tooke in hande, and exhorteth the ſtronger ſorte, and thē that were confirmed in doctrine, to beare with the weake, and that with great louelove. And firſt he bringeth an argument taken of the ende of the giftes of God. For they are to that ende geuen vntounto vsus, that with them we ſhould helpe our brethren, that our ſtrengthe ſhould ſerue to make others ſtronge, and that our knowledge ſhold ſerue to inſtruct others. Chryſoſtome ſayth, that here are reproued thoſe froward, and in a maner ſuperſtitious perſons, in that they are called weake: but others are called ſtrong, which ought to beare with them. And thereto he thinketh Paul had a reſpect in that he counteth himſelf in the nomber of the ſtronger ſorte. And this he doth not, as ſayth Origen, as a boaſter abrode of his owne praiſes: but by his example to ſtir them vp, who though in might & ſtrength he were not inferior vntounto them, yet he made himſelfe all things to all men. Neither is this word, to beare lightly to be peiſed. For in Greke it is foreign, that is,An argument takē of the deniall of our ſelues. to beare, and after a ſorte to carye vponupon a mannes ſhoulder. So Paule in an other place: beare ye one an others burthen, and ſo ſhall ye fulfill the law of Chriſt, wheras he addeth, and not to pleaſe our ſelues, it is a newe profe taken of the deniall of oure ſelues, which deniall we profeſſe. For, not to pleaſe our ſelues is nothing els, as Ambroſe interpreteth it, but not to ſeke that which may be profitable and pleſant to our ſelues, but that which may be commodious to our brother.

For let euerye man pleaſe his neighboure, in that that is good to edification.] Therefore he addeth, in that that is good, and to edification, that no man ſhoulde thinke y^• we ought to pleaſe our brethrē, as touching filthy and hurtful affections. In that he before ſayd, vve ought, & here he vſeth a kinde of commaunding, he declareth that eueryevery one of vsus is bound to theſe things: neither pertaine they to gratification, but to the bonde of the law, and of louelove.

For Chriſt pleaſed not himſelf.] To the ende the more vehemently to ſtirre vp theyr mindes, he exhorteth them thereunto by an example. For in wordes to profeſſe Chriſt to be the maſter of our life, and in very dede to abhorre from his inſtiſtitutions,Theſe are preceptes and not councels. is both ridiculous, and alſo ful of ignominy and ſhame. In this ſentence this word to pleaſe, which in Greke is foreign, ſignifieth to obey, to ſatiſfy, and to be ſeruiceable. For otherwiſe that worde being vnderſtanded in the common ſignification, ſhould ouerthrow the ſentēce and meaning of Paul. For there is none of vsus which ought not to pleaſe himſelfe, when as he examineth his doings by a ſound iudgment, and is fully perſuaded, that they are through faith acceptable vntounto God. Neither did Chriſt at any time after this maner diſpleaſe himſelf in thoſe things which he did. But how he framed himſelf to the commodities of other mē, we are plainly taught by the holy ſcriptures. He abaſed himſelfe, and toke vponupon him the forme of a ſeruaunt, when as in very déede he was Lord ouer all: and being of all men the moſt holieſt he did eate with Publicanes and ſinners, and being moſt chaſte, he prohibited not his feete to be waſhed with teares, and to be wiped, and anoynted of a woman noted of great infamy: finally being condemned with moſt wicked theues, he vouchſafed for our ſaluation to be crucified betwene them. He which did and ſuffred ſo many and ſo great things could he ſeme to hauehave ſought to hauehave pleaſed himſelfe, or rather to frame himſelfe to our commodities? Wherfore the Apoſtle rightly ſetteth this example before our eyes.

But as it is vvritten, the rebukes of them vvhichwhich rebuke thee, hauehave fallen vponupon me.] This teſtimony is written in the. 69. pſalme. And Paul vſeth it in this ſenſe, as thoughe the ſonne ſhould thus talke vntounto the father: Not only the zeale of thyNow the co…tumelies of god light vponupon Chriſt. houſe hath eaten me vp, but alſo what ſo euer contumely and rebukes are done againſt thée, which doubtles is done through al the ſinnes of al men, the ſame wholy lighteth vponupon me, and that am I ready euen by the deathe of the croſſe to beare and to make ſatiſfaction for. The heartes of men thoughe they were of iron, and harder then euen the moſt hardeſt ſtones, may yet notwithſtanding by this example be ſoftned to ſuffre any thing for the ſaluation of our brother. D…ubtles in this example is much more comprehended, then Paul requireth of the Romaines▪ For he commaundeth them not, to beare the blames of the weake, but only t… be an helpe vntounto them, and to heale their infirmitie.

For vvhatſoeuer things are vvritten afore time, are vv…itten for our learning] This he addeth in the commendation ſake of the holy ſcriptures: leaſt he ſhoulde ſeeme not very aptly to hauehave alleaged that teſtimony of Dauid. The things ſaythNo part of the holy ſcripture without fruite. he, which were in times paſt written by the inſtinct of God, pertaine to vsus, that we ſhould be inſtructed by them. Wherfore no part of the holy ſcriptures is without fruit. For Paul ſayth, whatſoeuer things are written, are written to our learning: in other bookes though they be excellently and exactly wrytten, yet thou ſhalt finde in them ſomewhat which thou mayſt reiect, as that which in no caſe pertaineth to thée. But in the holy ſcriptures thou ſhalt neuer finde any thing, which ſerueth not to thy inſtruction and ſaluation: ſo that thou weigh the thing rightly. And I would to God, that as many of vsus as doe read the holy ſcriptures, would with this purpoſe and minde read them, and wold out of eueryevery parte of them ſeke our owne edification. But a man ſhal ſée many, which by reading the holy ſcriptures, are inHow the ſcriptures are to be read. déede made the learneder, but yet they become nothing at all the better. For they doe not at eueryevery clauſe, thus queſtion with themſelues: what pertain theſe things to thée? What pertaine they to thy conuerſation, and what belong they to thy doings? This without doubt the holy Ghoſt had chiefly a regarde vntounto, not to teach any thing in the holy ſcriptures, which ſhould be ſuperfluous. In this thing chiefly ought the holy bookes to excel prophane bokes, that nothing can be cut away from them as ouerplus, or ſuperfluous. If theſe properties be agreable with the olde teſtament, then much more agrée they with the new teſtament. For one & the ſameAgainſt the Libertines ſpirite was author of them bothe. Where now therefore are the Libertines of all men the moſt arroganteſt, which brag that they are ſo high and celeſtial, that they hauehave no néede of the holy ſcriptures: For they thinke that the ſcriptures are geuen only to weake men, and to little ones. Verely Paul nombreth himſelfe amongſte thoſe which receiue profite out of the holy ſcriptures. For he ſaythe not, they are written for your learning, but for our learning. Neither is there any cauſe why the Anabaptiſts together with y^e Maniches, and Marcionites ſhould bark againſtThe thinges which are in the olde Teſtament pertain to vsus. the olde Teſtament. For here Paul bringeth a teſtimony out of the Pſalmes in the olde Teſtament. Origen by a certaine learned induction proueth, that thoſe things which are written in the olde Teſtament, pertain… alſo to vsus. Paul in the firſt Corin. ſayth, that thoſe things happened to them in a figure, and were ſealed in wrytings for our ſakes, vponupon whome the ends of the world hauehave come. And in the ſame Epiſtle he citeth this ſentence, Thou ſhalt not binde the mouth of the Oxe that treadeth out the corne: and this he declareth was not ſo ſpoken, as though God hadde a care ouer Oxen, but for that they rather ſerue for vsus. And to the Galathians he ſayth, that Abraham had two ſonnes, which in very dede ſhadowed vntounto vsus two Teſtaments. And to the Corinthians he ſaythe, that the Iſraelites did eate Manna in the wildernes, and dranke of the rocke, that we might knowe, that they did eat the ſpirituall meat, and drink of the ſpirituall drinke, namely, of the rocke that folowed them: and that rocke was Chriſt. Thus much Origen. And doubtles it would be tedious if a manThe common people ought not to be prohibited from the reading of the holy ſcriptures. The vtilitie of the holy ſcriptures. ſhould recken vp all ſuch kind of teſtemonies. By theſe thinges alſo let thoſe men conſider which ſeke to prohibite Chriſtian men from the reading of the holy ſcriptures, how ill they prouide for theyr commodity, whileſt the labour to defēd theyr owne obſtinacy, inueterate abuſes, and ſuperſticions.

That we thorough patience & conſolation of the ſcriptures might hauehave hope. This thing Paul attributeth to the doctrine of the ſcriptures, that it eaſely bringeth men to patience, and maketh them willing wholy to committe all that they hauehave to the gouernaunce of God. And thereout he declareth are taken moſt ſwete conſolations, and moſt feruent exhortacions, wherby the minds may be thoroughly ſtirred vp to execute the dewties of piety, and of louelove. And by that meanes being fenſed with a ſtrong and ſound hope we ſhal neuer afterward wauer in nor out, as children and reedes doo. Theſe notable and excellent giftes (ſayth Origen) he attayneth not vntounto out of the ſcriptures, which only redeth them, when yet in the meane time he beleueth them not, neither vnderſtandeth them: but he which both vnderſtandeth them and beleueth them. Although I thinke that vntounto theſe woordes is to be added, that God of his goodnes geueth at the length vntounto men that dayly rede the holy ſcriptures, grace both to vnderſtand and to beleue: and chiefely ſeing that faythThe reading of the holy ſcriptures is profitable both to the beleuees & to the vnleuers. Patience and conſolation commeth of the ſcriptures. commeth of hearing, & the light of fayth ſhaketh away the darkenes of ignorance. Wherefore the reading of the holy ſcriptures is moſt profitable both to them that that beleue and to them that doo not beleue. And patience and conſolation is ſayd to procede of the ſcriptures, both for that God geueth theſe thinges vntounto them which pereſeuer in reding of the holy ſcriptures, and whith beleue them, and alſo for that in them we rede, that Chriſt and his members, hauehave for the truth, and for innocency and piety ſake ſuffered many greauous and ſharpe things, and by ſuch examples we are mooued: moreouer alſo for that by them we vnderſtand that God hath alwayes bene preſent with his, ſo that he hath eyther vtterly deliuered them, or ells he hath made them conſtant and valiant to ſuffer all thinges. And thereof we conceaue a good hope, that God wil alſo be the ſame God towardes vsus, and that he will hauehave vsus in the ſame place and nomber, that in times paſt he had them, which are commended vntounto vsus in the holye Scriptures. Neyther are we mooued by ſuch examples only, but alſo we heare God himſelf exhorting vsus to patience and to valiantnes, and alſo promiſing vntounto vsus his helpe. And therby we are made couragious, and doo fele ſondry and manifold conſolations, and alſo we are ſtirred to a good hope of the chiefe felicitie.

Novv the God of patiēce and conſolation geue you, that ye may be like minded one towards an other, according to Chriſt Ieſus.] That we ſhould not thinke that the very ſcriptures can of themſelues engender in vsus patience and hope and conſolation▪ Paul pronounceth God to be the true author of theſe giftes. He vſeth indedeThe ſcriptures are not of them ſelues the efficiēt cauſe of theſe giftes. the holy ſcriptures as lawfull inſtruments, by which he engendreth theſe things in our hartes. Neyther doth Paul in vayne adde this kind of prayer. For thereby we vnderſtand, that it is not inough that we teach vprightlie and faythfully, vnles God geue ſtrength and efficacy to our doctrine. Wherefore they which preach and teach the people, ought alſo with dayly and feruent prayers to helpe them whome they inſtruct: that they being by God made good ground, may receaue ſede with fruite. He calleth God the God of patience and of conſolation, for that he canGod is named by his eff…ct…s. not be named otherwiſe of vsus, but of his effectes. And amongſt other effects which are attributed vntounto God, Paul in this place mencioneth thoſe chiefely, which ſerued moſt to his purpoſe, and which a litle before he had attributed to the holy ſcripture. He wiſheth vntounto the Romaines mutuall agréement, for that at that time they ſomewhat diſagréed amongeſt themſelues, as it is manifeſt by thoſe thingesWhat agrement is wiſhed. which we hauehave before red. Howbeit he wiſheth not vntounto them eueryevery kind of agrement, but y^• which is according to Chriſt. For many conſpire together and well inough conſent in committing of wicked actes, and that very oftentimes agaynſt Chriſt. But we muſt not pray vntounto God for ſuch an agreement, but rather muſt pray againſt it. Or els by, According to Ieſus Chriſt, he vnderſtandeth, that they ſhould be inſtructed according to his example.

That ye with one minde …nd with one mouth may glorify God and the father of our Lord Ieſus Chriſt] It is not inough with one mouth, & with one & the ſelfe ſame words to glorifie God & Chriſt, vnles alſo be added one & the ſelf ſame mind: which is to be vnderſtanded by the coniūction of charitie: namely, that all diſcords be vtterly baniſhed away. There is alſo required an agréement in the principallTouchyng what thinges an agrement is neceſſary in the church. poyntes of doctrine, and in the articles that are neceſſary to ſaluation. As touching thinges probable it is not of neceſſity, that all men be of one & the ſame mind concerning them, ſo that charity be not by diſcord broken. Wherefore I thinke we ought with moſt feruent prayers to pray vntounto God, to geue at the length vntounto his Church this moſt pleaſant agréement. For ſo long as there are ſo many which diſ…ent from the truth, how, can God with one minde, & with one mouth be glorified.

VVherefore receaue ye one an other as Chriſt alſo receaued vsus to the g…ory of God.] Paul in theſe his prayers which we hauehave now heard touched y^• end of mās life: namely, that we ſhould all agreing in one & the ſelfe ſame mind glorifie God and the Lord Ieſus Chriſt. Now he finiſheth vp the matter, and the thing which he hath entreated of he cloſeth vp with a moſt profitable concluſion. For here he not only repeteth the end which he had ſet forth, but alſo thereunto addeth an example of Chriſt. Chriſt ſayth he, receaued vsus, when we were weake, infirme and loſt. Wherefore it is our partes alſo to embrace and cheriſh one an other, vnles we will be vnlike to ſo excellent a maiſter. And as he when he erected and holpe vsus, ſought nothing ells but the glory of his father, ſo we in helping our brethernThe vehemency of Paules concluſion. ought to ſet before vsus & to regard nothing ells, but the glory of God and of Chriſt And ſo vehement is this concluſion of Paul, that there is left no place to make deniall. For if thy weake and infirme brother did neuer hurt thée, but is otherwiſe of honeſt conuerſation, vndoubtedly thou dealeſt vncourteouſly, if thou beare not with his infirmity. But if he be odious vntounto the, and hauehave paraduenture committed any thing, for which he may ſeme to be vnworthy of thine helpe, yet oughteſt thou to hauehave a conſideratiō to that example, which Chriſt hath ſet forth vntounto thée, and oughteſt alwayes to ſet before thyne eyes the glory of God, which ſhall by thy louingnes be illuſtrated. Neyther wanteth it a certayne religious art and conning, that Paule in a maner with the ſelfe ſame woordes endeth this matter, with which he began it. For at the beginning he ſayd, Him that is weake in faith receaue ye: And here he ſayth, Receaue ye one an other.

Now I ſay that Ieſus Chriſt was a miniſter of the circumciſion for the truth of God to confirme the promiſes of the Fathers. And let the Gentiles prayſe God for his mercy: As it is writen, For this cauſe will I confeſſe thee amongeſt the Gentils, and will ſing vntounto thy name. And agayne he ſayth, Reioyce ye Gentiles with his people. And agayne, Prayſe God all ye Gentiles, and laud him all people together. And agayne Eſay ſaith. There ſhalbe a roote of Ieſſe, and he ſhall riſe to raigne ouer the Gentiles in him ſhall the Gentiles truſt.

Nowe I ſay that Ieſus Chriſt was a miniſter of Circumciſion for the truthe of God to confirme the promiſes of the fathers.] Paul by a moſt ſoft tranſition, as I thinke, now goeth to take vp an other diſcorde, which at that time was riſen not only at Rome, but alſo in other Churches. For thoſe Churches, for that they conſiſted partly of the Iewes, and partly of the Gentiles, were long time at great diſſenſionAn other diſſenſiō of the church of Rome. by reaſon of the differences of kinred, and of nations. For the Iewes through the pride that they conceiued, bicauſe of the lawe that was geuen vntounto them, and through the hautines and opinion of their holy ſtock and bloud, deriued of the fathers, inſolently contemned the Gentiles. But the Gentiles not able to beare that boaſting and arrogancy, deſpiſed the Iewes, as men through their own default reiected of God, and in a maner excluded, for that they ſaw that they were now after a ſort ſubſtituted into theyr place. Wherefore Paule to take away theſe contentions opportunely vſeth this reaſon, wherewith he had knit vp his former talke: namely, that Chriſt had receiued them to the glory of God: which benefite for as much as Chriſt had beſtowed as wel vponupon the Iewes, as vponupon the Gentils, it was not méete that they following theyr owne iudgemēt, ſhold ſo much eſteme the differences of kinred and of merites, (which God in receiuing of them wayed not,) that therfore they ſhould be diſſeuered one from an other. Wherefore Paule hereunto wholy bendeth himſelf, plainly to declare that bothe the Iewes and the Gentiles are through Chriſt, receiued of God into fauor. And he firſt maketh mē tion of the Iewes, for that vntounto thoſe before all other men, was preached the Goſpell of Chriſt. And that they ſhould not attribute this to theyr owne vertues, Paul rendreth a reaſon, why Chriſt would by himſelf be vntounto that people a miniſter ofChriſt was not the miniſter of the Iewes for their worthines ſake ſaluation. This ſayth he was done for the promiſes ſake which were made vntounto the fathers: leaſt they ſhould lye voyde and fruſtrate, if Chriſt ſhould hauehave done otherwiſe. For that had bene a great empairing to the truth of God, which ought to be moſt conſtāt. For Chriſt beſtowed not this benefit vpō the Iewes, for y^• they were more worthy then other nacions, but y^• the truth of God ſhould not ſeme to hauehave deceiued them. Neither could they refer to the commendation of their owne dignity, the promiſes that were made to theyr elders. For thoſe promiſes ceaſſed now to be due vntounto them, for that they had degenerated from the faythe of theyr elders, and had thorow their perpetuall violating of the lawes, ſtirred vp y^• wrath of God againſt them: vnles God had had a conſideration to his truthe, rather then to theyr worthines. Theſe things hath Chriſostom very wel noted in theſe words.What maner of thing the miniſtery of Chriſt was. And Chriſt miniſtred vntounto Circumciſion, that is, vntounto the nation of the Iewes, when preaching the Goſpel, he called them back to ſaluation and to life. This miniſtery conſiſted not in maſſes, belles, alters, prayers for the deade, holy water, ſtoles, ſilke veſtments, choyſe of meats, bowes, candles, aſhes, and other rites, ceremonyes, and ornaments of the Popes maieſtie. Neither did he in title only cary about the dignity of the miniſtery, as many at this day doe, but he daily ſed the ſhéepe committed vntounto him, and with all induſtrye and diligence preached vntounto them the worde of ſaluation. When others ſlept, he watched in prayers: in which it can not be doubted, but that he by all maner of meanes deſired of God, that the miniſtery which he executed, might be moſte frutefull to many. And as touching his priuate life, he alwayes behaued himſelf holily and innocētly, and adorned his miniſtery with a moſt excellent example of his whole life. For what ſo euer is cō maunded in the law, the ſame he wholy ſo performed and accompliſhed, that it being after that manner fully accompliſhed, can not be any more a burthen to vsus which are now through faith adioyned vntounto Chriſt. For the olde ceremonies hauehaveThe law thorough Chriſt is not vntounto vsus a burthen. now ceaſſed, whoſe ſhadowes are now at the light of the truthe taken away. And there withall alſo the ciuil commaundements are abrogated, whē as that publike wealth is now no more of neceſſity vponupon the earth. The righteouſnes alſo of thoſe lawes which they call Morall, although it can not perfectly be fulfilled of vsus, yet partly through the holines of Chriſt which he communicateth vntounto vsus, it is performed and accompliſhed, and partly through the power of the holy Ghoſt which he diſtributeth to the beleuers, it is with great endeuor, according to that which is geuen vntounto eueryevery man, expreſſed, and that which wanteth, is through the grace of Chriſt not imputed. Finally he gaue his life for his, which was the laſt worke of his miniſtery. But whereas Origen noteth, that the Apoſtle ment here to gather an argument againſt the Ethnikes, y^• they ſhould not deſpiſe the Iewes, although they abode ſtill in the obſeruations of the law, when as Chriſt himſelf was bothe the miniſter of the law, and obſerued all theſe things diligently, this in my iudgement ſemeth wide from the purpoſe. For here rather we learne, that the ſtrength and foundation of the promiſes made vntounto the fathers, was that ſaluation ſhould be attained vntounto for mankinde through Chriſt: although otherwiſe there were extant many other promiſes of the poſſeſſion of the land of Canaan, and of the kingdome of the worlde. Which things foraſmuche as Chriſt performed not, as whichWhat is the ſtrēgth & ſumme of all the promiſes made vntounto the fathers. pertained not to his miniſtery, we ought to vnderſtande, that they were rather things annexed, then the ſinewes, and ſumme, and ſtrengthe, and iuyce of the promiſes of God. And hereunto not a little ſerueth that which Paule wryteth in the ſecond Epiſtle to the Corinthians the. 1. chapter, All the promiſes of God are through him, yea and through him. Amen.

And let the Gentiles praiſe God for his mercy] VntoUnto the Gentiles he attributethMercy and truth are ioyned together. mercy, and to the Iewes truthe, not that theſe two can be ſeperated the one from the other, for there is no worke of God, which hath either mercye without truth, or truth without mercy: but Paul ment to diſtinguiſh theſe things, euen as they were in more force, and as they were more declared in the ſaluation either of the Iewes or of the Gentiles. Chriſt as touching that cōuerſation which he hadThe prom…ſ…s of God leane onelyonly to mercy. In the graftyng in of the Gentles truth had place. vponupon the earth, was geuen to the Iewes, that the truthe of the promiſes ſhold not be made fruſtrate. But if thou wilt deſcend to the very roote and foundation, euen thoſe promiſes leane only to the mercy of God. For what thing els but euen his mere goodnes and mercy could hauehave moued him, to promiſe vntounto the fathers, that Chriſt ſhould come of theyr ſtocke? And although the Gentiles are ſayd to be grafted in by mercy, yet here alſo truth hath place. For God knew euen from eternally, that the Gentiles ſhold be called to ſaluation. Wherfore it was true: for things falſe can not be knowne. And therefore it was neceſſary that that truth ſhould attaine to his effecte. Moreouer the ſcriptures kept not in ſilence that the Gentiles ſhould at the length be called, as thoſe Propheſies teſtifye, which are a little afterward alleaged. But the Propheſies of the holy ſcriptures, ought without all manner of doubt to be true. Wherefore the grafting in of the Gentiles pertayneth to truthe. But this ought not to be ouerhipped, that Paul when he entreated of the Iewes, ſpake not only of the truth, but alſo ſtraight way after it made mentionWhether the calling in of the Gentiles was peculiarly promiſed to any man. of the promiſſes: as if he ſhould hauehave ſayd that Chriſt was geuen vntounto the Iewes a miniſter of ſaluation, to confirme the truthe of the promiſes. But the calling of the Gentiles was in déede foretold, but as it ſhold ſéeme it was promiſed to none: vnles peraduenture any man will contende, that vntounto Abraham were promiſed the Gentiles, when it was ſayd vntounto him. In thy ſede ſhall all nations be bleſſed, but as we hauehave already ſayd, this may ſéeme to be ſpoken rather in the way of foretelling, then in the way of promiſe. And if a man think this reaſon ſomwhat weak, he may follow that which we before ſayd, that the Apoſtle had a regarde to that which is moſt frequent in the holy ſcriptures. For in them is eueryevery where promiſed, that the Meſſias ſhould come of the ſéede of the Iewes: but not in ſo many places, nor ſo often is mention made in them of the callynge of the Gentiles. And to ſpeake briefly, theſe diſtributions of Paul are not ſo to be vnderſtanded, as though one part can by no meanes be ioyned with an other. And this may plainely be proued by theſe two places: with the harte we beleue to righteouſneſse, and with the mouth is confeſſion made to ſaluation. Againe, Chriſt died for our ſinnes, and roſe againe for our iuſtification.

As it is written, For this cauſe will I confeſſe thee amongſt the gentiles, and wil ſing to thy name.] This propheſte is written in the 18. Pſalme, wherein is affirmed y^• the prayſes of God ſhould be celebrated amongſt the Gentiles: which alſo is ſhewed by theſe other teſtimonies which are here added. And this can not be vnderſtanded but of y^e redēption purchaſed vntounto vsus through Chriſt. The laſt teſtimony maketh mencion only of the hope and fayth of the Gentiles, & that the kingdō What to confeſſe ſignifieth.of Chriſt ſhould be ſpred abrode euen amongſt them alſo. In the 18. Pſalme Dauid ſpeaketh vnderunder the perſō of the body of Chriſt, that is, of the Church: I will confeſſe thee amongst the Gentitles. Here to confeſſe ſignifieth nothing ells, but with feru…t prayers …o ſet forth the prayſes of God. And by thoſe thinges which went a litle be fore in that Pſalme is gathered, that that ſhould be verified of the victory gotten, and of the ouerthrow of the enemies.

And agayne Reioyce ye Gentiles with his people.] This is written in the 32. chapiter of Deut: Ye Gentiles ſtirre vp his people to reioyſing. And the cauſe of this, common ioye is before recited, namely, for that God had ſet at liberty his frō their enemies and from thoſe that hated them. Howbeit there are ſome which think… rather that this teſtimony is taken out of the 67. Pſalme, where we thus rede:A c…uillation of the Hebrues. Let the Gentiles be glad and reioyce: bicauſe thou iudgeſt the people in equity, and directeſt the Gentiles vponupon the earth. Howbeit from whence ſo euer this place be taken it maketh no great ſkill: for in ech place the ſence is in a maner one and the ſame. I thinke rather, that it is taken out of Deutro▪ for that in the Pſalme this particle vvith my people▪ or my people, wanteth. Howbeit this we ought not to be ignorāt of, that the ſubtle Iewes to auoyd theſe teſtimonies, commonly ſay that the Hebrewes are in the holy ſcriptures oftentimes called Gentiles. And they cite that place out of the 1. chapiter of Eſay, Wo to that ſinfull nation, a people of iniquity, in which place in the Hebreu is red Hoi goichata. But this maketh nothing to their purpoſe. For in Deut: it is red, ye Gentiles ſtirre vp his people to reioyſing. In which woordes we manifeſtly ſe that the Gentiles are diſtinguiſhed from the people of God, which are ſayd ſhould be adopted of him. For they ſhall not only celebrate ſonges of thankes geuing for the victory obteyned by Chriſt, but alſo ſhal prouoke the Hebrewes to doo the ſame: which thing we ſe is at this day moſt perfectly accompliſhed For at this day the Chriſtians ceaſe not to call backe to ſaluation the obſtinate and ſtiffe necked Iewes Neither can they deny, but that that which followeth pertayneth to all nations vniuerſally.

Prayſe God all ye Gentiles and prayſe him all people (This is taken out of the 116. Pſame) For here the holy ghoſt vnderunder theſe wordes of vniuerſality comprehendeth not only the Iewes, but alſo the Gentiles.

There ſhalbe a roote of Ieſſe: and he ſhall riſe to raigne ouer the Gentiles, in him ſhall the Gentiles truſt.] This is written in the 11. chapiter of Eſay, and amongeſt other teſtimonies concerning the Meſſias this without doubt is moſt notable. Vndoubtedly the ſtocke of Dauid, both in the captiuities, and eſpecially when the Iewes were oppreſſed of the Romanes, ſemed ſo barrē, and in a maner dead, that there could of it be hoped for no more fruite. And therefore the Prophet comforteth this diſpayre with this propheſie. Out of this ſtocke (ſayth he) ſhall bud forth a twigge, which ſhall be a ſigne to all the Gentiles, whereunto they may by heapes flye, and in whome they may put all theyr hope. Paul here ſemeth ſomewhat to decline from the Hebrew veritie. For, that which he hath turned, ſhall riſe (following the Seuenty, which hauehave in theyr tranſlation, foreign) is in Hebrew, He ſtandeth. But Paul ſemeth to hauehave added an explication, This rod ſhall ſtand, when yet the plant ſemed before to hauehave bene vtterly deſtroyed, and the ſtocke was iudged of al men barren and vnfruitefull. Wherefore Paul rightly ſayd, he ſhall ariſe, namely, afterward to ſtand more firmly. And that which the Hebrews ſay, Le…ias, that is, for a ſigne, Paul hath with the 70. turned, to raigne ouer the Gentiles. For, that ſigne ſhalbe to this end erected, to be as a ſepter, wherwith the nations of y^e world ſhould be gouerned. Finally Paul with the 70. ſayth, In him ſhall the Gētiles hope. When as in the Hebrew it is Alau Goum iedar…cho, that is, the Gentiles ſhall ſeke after it. But this difference is not great, for no man will ſeke after y^• thing which he is in diſpayre to find. Howbeit as touching this place, hereby we vnderſtand, that the Gentiles ſhould come vntounto Chriſte. For here is foretold that he ſhouldHope ſpringeth out o… faith, as out of his fountaine. raigne ouer them, namely by hys ſpirite and woorde. And the nations ſhall hope in him. Which is not poſſible to be doone wythout fayth: for out of it, as out of a fountayne, ſpringeth hope.

The God of hope fill you with al ioy, and peace in beleuing, that ye may abound in hope thorough the power of the holy ghoſt. And I my ſelfe alſo am perſwaded of you bretherne, that ye are alſo full of goodnes, and filled with all knowledge, and are able to admoniſh one an other. Neuertheles brethern I hauehave ſomewhat boldly after a ſorte written vntounto you, as one that admoniſheth you, thorough the grace that is geuen me of God. That I ſhould be the miniſter of Ieſus Chriſt amongſt the Gentiles, cōſcecrating the Goſpell of God that the offring vp of the Gentiles might be acceptable being ſanctified by the holy ghoſt.

The God of hope fill you with all ioy, and peace in beleuing, that ye may abound in hope thorough the power of the holy ghoſt.] When Paul had ſet forth his reaſon, wherby he exhorted both the Iewes & the Gentiles, to ceaſe of frō theyr inward diſſenſions, for y^• God through Chriſt had no les receiued y^• one, thē he had y^e other, neither had regard other to theyr kinred or merites, as he which had vtterly made thē equall as touching one and the ſelfe ſame fauor, and the ſelfe ſame benefites, afterward he turneth him to prayers, and deſireth God, that by the power of the holy ghoſt he would adorne them with moſt excellent giftes, and celeſtiallVntoUnto exhortacions are for iuſt conſideration added prayers. vertues. Neither thinke I that any man is ignorant, of how great …fficacy and how liuely, an exhortacion is when praiers are adioyned vntounto it. For thoſe things which we exhorte men vntounto, are by no ſmall argument confirmed and proued to be iuſt and honeſt, when we are not in doubt to aſke them of the moſt high & moſt louing God. By this meanes alſo we declare, how much we eſteme and how earneſtly we deſire that which we pray for, when as we are not aferd for it to weary euē God himſelfe with our prayers: we thereby alſo admoniſh thoſe with whome we hauehave to doo, from whence are to be hoped for ſtrēgths to performe thoſe things which we exhorte vntounto: not of the fleſh, nor of the power of man, nor of the world, but of the helpe and ayde of God only. For foraſmuch as we are now wounded, and in a maner thruſt through by original ſinne, there is now left no whole part, by which we can eyther go aboute or thinke any thing that is ſound. And hereof came this healthfull cuſtome receaued in the Church, that with the recitall of the holy ſcriptures, in which men are taught the commaundements of God, ſhould beAn argument againſt the Pelagiās. ioyned ſupplications and prayers. By which act we are taught although with ſilence, yet not obſcurely, that it lieth not in our power, but in the mercy of God, to execute his commaundements and will. And therefore Auguſtine many times vſed this kind of argument agaynſt the Pelagians. For they falſly affirmed that mans will was frée as touching thoſe thinges which are acceptable to God, and profitable to ſaluation. For, this holy Father thought it a thing vayne and ſuperfluous, that we ſhould with dayly prayers after a ſort begge of God that thing, which of our ſelues we are able to performe.

And he ſayth, the God of hope: for that, as ſayth Origen, he had made mencion of hope in that ſentence of Eſay, which was the laſt teſtimony which he had alledged. But I thinke, that foraſmuch as it is a matter of an incredible hardnes, to ſtay vp and to eſtabliſh the hart with a firme and aſſured confidence, that we mayWhy God to called the god of hope. without all maner of doubting be perſuaded in our ſelues, that we are thorough Chriſt receaued of God, therefore Paul ſayd, the God of hope, He (ſayth he) the author of ſo great a gifte fill you with ioy and peace in beleuing, that is, thorough fayth. He putteth fayth firſt: and out of it ſpringeth hope: and thereout are deriued peace and ioy. For when we beleue and hope, we obteyne righteouſnes. And after that followeth peace and ioy. And in theſe thrée thinges (as we hauehave before declared) conſiſteth chifely the kingdome of God. And as before he made mencion of the holy ghoſt, ſaying, Righteouſnes, peace, and ioy in the holy ghoſt, ſo here alſo maketh he mencion of him. For he addeth.

That ye may abound in hope thorough the power of the holy ghoſt.] NeitherThey whiche truſt … in God are heauy. is this lightly to be paſſed ouer that he ſayth, That ye may abound. For hope engendereth not peace and ioy vnles it be ample and plentifull. For thoſe which hauehave but litle fayth we ſée when aduerſities come are heauy and ſore troubled. For euen as theyr harte is ouer runne with feare, ſo theyr ſpeach yea and theyr contenance is ouerwhelmed with heauines. Peace and ioy, although they may be referred vntounto the mynde, for they which beleue and which are cōfirmed in hope do reioyce in the Lord, and hauehave peace both in their conſcience, and alſo towards God, yet notwithſtanding by reaſon of the conſent and vnity, whereunto Paul exhorteth the church of Rame, I encline rather to this ſentence, to vnderſtand that ioy, whereby eueryevery man reioyſeth for the commodities and giftes of his brother: and likewiſe that peace, whereby the faithfull with an entier affect of louelove embrace one an other, and are knitte together with an indiſſoluble bond of mutuall louelove. Neither ſayth Paul only, thorough the holy ghoſt, but alſo expreſſeth his power. For foraſmuch as he wiſhed that thoſe giftes might be in the Romanes ful, perfect, and aboundant he by the way ſignifieth that it is requiſite to implore a great force of the ſpirite, that they might attayne to thoſe giftes.

And I my ſelfe alſo am perſwaded of you brethren that ye alſo are full of goodnes, and filled with all knowledge] Foraſmuch as Paul hath hetherto at large diſcourſed as touching doctrines, to teach that man is iuſtified without workes by faith only in Chriſt, and alſo hath as touching maners exhorted them, to be obedient to the publique power, to louelove one an other, to receaue the weake, and that the weake ſhould not iudge the ſtronger, and that they ſhould agrée amongſt thē ſelues: now leaſt the Romanes ſhould be diſpleaſed with him, as though he had attributed vntounto them that they had very litle profited in the religion of Chriſt and had taken vponupon himſelfe more then was méete, by this concluſion he warely remedieth that affect, which otherwiſe mought caſely hauehave ſéemed to hauehave ſprong ofWhat is done …. … this concluſion. It is profitable for vsus to prayſe our brethren. the fleſhe. And as Ambroſe noteth, whileſt he prayſeth them, he more feruently inflameth them to thoſe things which he had admoniſhed them of. For when a man perceaueth that he is prayſed eſpecially of excellent men, he commonly more diligently applieth hys ſtudy and endeuor, leaſt he might ſéeme to hauehave ben adorned with a falſe commendation. And by this meanes Paul bringeth himſelfe out of the daunger of ill ſuſpition, in that he ſayth, that he is fully perſuaded of theyr excellēt goodnes, and ſingular knowledge: but for that he was the generall miniſter of the Gentiles, it had not bene his parte to hauehave pretermitted his duety towards them. Goodnes in this place which in Greke is foreign, as Eraſmus noteth, ſignifieth all kinde of vertues, and is oppoſite to foreign, which on the contrary ſide comprehendeth all kinde of vices. But how coulde Paule without a lye pronounce theſe things of the Romaines? When as in that Church were many weake ones, and they were enfected with greuous diſſenſions and brawlings amongſt themſelues.Whether Paul could truly thus prayſe the Romanes. Is it lawfull for the miniſter of the worde of God to lye, to beare with the wicked affects of the people, which paraduenture would take it in ill parte eyther to be taught, or to be ſtirred vp to doe well, or to be accuſed? Doubtles I thinke that in y^• Churche were many very weake members, & which were infected with thoſe vices which hauehave bene reproued of the Apoſtle. Wherefore the thinges which are here written, nothing pertaine to thoſe members. But it is likely, that amongſte them were many moſt perfect and moſt holy men, which were aboundantly adorned of the holy Ghoſt both with muche knowledge, and with honeſt maners. To theſe men the Apoſtle referreth this parte of his talke. Neither here only doth he after this maner write, but alſo in the firſt to the Corinthiās. For he ſaith, through him ye are enriched in all thinges, in all kinde of ſpeache, and in all knowledge, ſo that ye are not destitute of any gift. Theſe things was not Paul afeard to pronounce of the Corinthians, who yet did néede to be taught, what giftes of God were more excellent then others, and to be confirmed touching the reſurrection, and to be admoniſhed to abſtaine from fornication, to excommunicate the inceſtuous perſon, to vſe the ſupper of the Lorde rightly, not to prefer themſelues before others, becauſe of theyr inſtitutions, and a great many ſuch like things: which vndoubtedly he ought not to hauehave written, if all the members of that Church had bene by the holy ghoſt ſo adorned with the gifts of God, and with knowledge, that they wanted nothing. And if the caſe were ſo then, what ſhold we now at this day loke for, that our people ſhould in all poynts be perfect? Which yet I would not that any man ſhoulde thinke I ſpeake, as thoughe I were of this mind that the ſlouthfulnes and negligence of paſtors is to be borne withall. For euen as at that time they which were of the excellenter ſorte, mought by very good right be adorned with great praiſes, for that they cōtinually labored in admoniſhing, teaching and enſtructing others, for Paul and the reſt of the Apoſtles omitted nothing which was to be done for the common ſaluation, ſo ought theſe men to behaue themſelues, to the ende theſe Apoſtolicall prayſes might iuſtly be applied vntounto them alſo. Origen ſomewhat curiouſlyWhether any may be truly ſayd to be full of al goodnes The apoſtle with that, that he beganne this epiſtle with the ſame (I… ſay) enbeth it. enquireth how they are ſayd to be ful of all goodnes and knowledge, when as there is none in this life which is without all maner of faulte, and we nowe ſée through a glaſſe only in a riddle. And to contract al his ſayings into a few words, he ſayth, that theſe things are to be expounded according to the ſmall meaſure of this life, and according to the degrée and time of eueryevery mannes conuerſion. Chryſostome noteth that Paul begon this Epiſtle with the praiſes of the Romains. For ſtraight way at the beginning he ſayd, that he gaue thankes vntounto God, for that theyr fayth was ſpred abrode throughout the whole world: and that amongst them he would receiue conſolation of theyr mutuall faith, and now alſo endeth in theyr prayſes, but yet in ſuch prayſes as are of much more excellency then the firſt. For it is a farre greater matter to be full of all goodnes, and to be filled with all knowledge, that they are able to admoniſh one an other, then to hauehave fayth, which is eueryevery where publiſhed, and ſuch as of which the Apoſtle himſelf may take ſome conſolation.

That ye are able to admonish one an other.] If they were full of all knowledgeThey whiche otherwiſe know thinges may be admoniſhed touchyng them. what néede was there that one ſhould admoniſhe an other? Ambroſe as though he would vndoe this knot, thus wryteth: He ſayth, to admoniſh, and not to teach. For of thoſe things are we admoniſhed, which otherwiſe we know, but in the meane time are ſlipt out of the minde. But I doe not thinke that Paul in this place had that conſideration. For if we ſpeake of maners, there is none which may not ſometimes be admoſhed. But if we ſpeak of doctrine, this is the duety of wiſe men, and of thoſe which are gouerners ouer Churches to inſtruct and to teach others. And leaſt any man ſhould take it amiſſe, ſome bokes hauehave, foreign, that is, others, & ſome hauehave foreign, that is, one an other. But as I hauehave declared, either of theſe words will very well agrée with Paules purpoſe.

Neuertheles brethren I hauehave ſomewhat boldly after a ſort written vntounto you, as one that admonisheth you, throughe the grace that is geuen me of God. That I should be the miniſter of Ieſus Chriſt amongſt the Gentiles.] This is another part of his Apologie. He had confeſſed that he knewe aſſuredly, that they by reaſon of theyr ſingular goodnes, and excellent knowledge, were apte inough to admoniſhe one an other. Wherefore they might ſay: Why then haſt thou ſo boldly written? Bicauſe (ſayth he) God would that I ſhould be the miniſter of the Gentiles. But ye are nombred amongſt them: wherefore to the ende I would not leaue mine officeWhat thinges Paule wrote ſomwhat boldly. vndone, I was bolde to wryte theſe things vntounto you. He ſayth, that he thought not only to wryte, but alſo to wryte ſomewhat boldly and fréely: for that, as Eraſmus thinketh, he had at the beginning ſharpely reproued Idolatry, and the fonde wiſedome of the Philoſophers, and moſt filthy luſts. But this in my iudgement is not very likely. For thoſe things pertained not to the Church of Rome, but to the Ethnikes that were ſtraungers from Chriſt. For Paul ment to vpbraide vntounto thē theyr moſt wicked actes, that they might vnderſtande how farre wide they were from the true righteouſnes, in as muche as they did put theyr truſte in humaine ſtrengths, and in the ayde of ſciences: wherefore I thinke rather that he had a regarde to thoſe things which he had written in the Chapiters next going before. Such as are thoſe, which Chriſoſtome hath noted, leaſt by any meanes it come to paſſe, that he neither ſpare thee. Again, be not wiſe in your ſelues. Again, why dost thou iudge thy brother. And this, why doſt thou deſpiſe thy brother? wherunto a man a may adde theſe, deſtroy not with thy meat, him for whom Chriſt hath died. Again, do not for meat ſake deſtroy the work of God. Theſe and ſuch like things mought Paul ſeme to hauehave writtē ſomwhat boldly. Howbeit in excuſing himſelf he changeth nothing but onlyPaul by excuſing himſelfe altereth not the things which he had written. The excuſe of the author of the booke of Machabes is not to be compared with the excuſe of Paul. pretēdeth his vocation, that is, his Apoſtolicall office. This forme of excuſing is farre diuers from that which the author of the boke of Machabées vſed. For he towardes the end of the ſecond booke is in doubt whether he had written well or no, and addeth, If I hauehave no done well, yet is it that I was able to doo. As if he ſhould hauehave ſayd Pardon me. But Paul who doubted not but that he had written nothing but by the inſtinct and impulſion of the holy ghoſt, only declareth this, what mooued him to write ſo fréely and ſo boldly: and ſayth, as Chriſostome noteth, I doo not …f my ſelfe reproue you, but GOD hath commaunded me thus to doo. For as his Apoſtleſhip was of the Lord, ſo alſo came his woordes from him. Howbeit he ſomewhat mitigateth his ſpeach whē he ſayth, As one that admoniſheth you: and this we muſt thinke to be ſpoken bycauſe of the better and holier ſorte. And what to admoniſh ſignifieth, we hauehave before declared out of Ambroſe. He calleth the Apoſtleſhip the grace that was geuen vntounto him. For he was not thorough his owne merites placed in that office. For euen at that ſelfe ſame time wherein he was called he moſt cruelly perſecuted the members of Chriſt.

Conſecrating the Goſpell.] For ſo Auguſtine turneth it, and that very aptly as Eraſmus alſo noteth. The woord is compoſed of foreign and foreign. And foreign, is to woorke in holy thinges. Wherefore Chriſoſtome in this place very well writeth, that Paul here hath made mencion both of …is foreign and of his foreign:The prieſt hoode of Paul was to preach the goſpell. as if he ſhould hauehave ſayd This is my prieſthoode, to publiſh abrode the Goſpel, and to preach. Wherefore though I hauehave ſomewhat boldly written theſe thinges vntounto you, yet ought ye not to take it in ill parte. For no man imputeth it as a faulte to the prieſt, that he do exerciſe holy thinges pertaining to his office. VntoUnto me vndoubtedly is this kind of ſacrifice committed by the preaching of the Goſpel, to offer vp the Gentles a moſt acceptable ſacrifice vntounto God. My ſword (ſaith Paul) as Chriſostome writeth, is the Goſpell: the ſacrifice whiche is killed with my right hand are the Gentles. Let our Cake conſecrators go now, and boaſt that they are therfore prieſtes, for that by their inchauntments they tranſubſtantiate bread & wine. This is that ſacrifice, this I ſay is y^• prieſthoode, which the Apoſtles executed, and which alſo the paſtors of the churche ought now to execute. Neither yet ought the miniſters of the church therfore to be called ſacrificers, bicauſe the Apoſtle ſo ſpeaketh in this place. For he vſeth a metaphore, and excellently alludeth to thoſe thinges which were done in outward ſacrifices. Many at this day fayn… themſelues to lament our church, for that they are now without a ſacrifice. But we hauehave hitherto much more iuſtly lamented, that in them hath nothyng bene ſacrificed thorough pure and Euangelicall ſermons. And euen at this day alſo, afterA compariſon of the ſacrifice of the Maſſe with the ſacrifice of the goſpell, that by the benefit of God there is frée courſe geuen to the Goſpel, we bewaile that ſuch ſacrifice is ſo rarely done. Let them anſwere me now, whither of vsus hath greater cauſe to complayne? Our cauſe is ſo much aboue theyrs, & theyrs ſo much vnderunder ours, how much the holy ſcriptures eueryevery where commend this kind of ſacrifice: but of that other they neuer ſo much as once make mēcion: and how much we here offer an humane ſacrifice according to the preſcript of God: but thereby the deuiliſh iuggling of the Pope the ſoules of the ſimple are moſt cruelly killed: and finally how much we by our ſacrifice ſpred abrode the worſhipping of God: but there vnderunder the forme of piety is retayned ſtill in the Church moſt horrible Idolatry.

That the offring vp of the Gentiles might be acceptable being ſanctified by Our conuerſion is like a ſacrifice.the holy ghoſt.] He is vtterly depriued of all fealing of piety, which out of theſe woordes receaueth not incomparable ioy: when as he heareth that God is ſo deſirous of our ſaluation, that he counteth the conuerſion of eueryevery one of vsus, as a moſt acceptable ſacrifice.

I hauehave therefore whereof I may glory thorough Ieſus Chriſt in thoſe thinges which pertayne to God. For I dare not ſpeake of any thing which Chriſt hath not wrought by me to make the Gentiles obedient, in woord and deede, with the power of ſignes and wonders, by the power of the ſpirite of God: ſo that from Ieruſalem, and the regious round about euen to Illiricum I hauehave cauſed to abound the Goſpell of Chriſt. Yea ſo I enforced my ſelfe to preach the Goſpell, not wher Chriſt was named, leſt I ſhould hauehave built on an other mans foundation. But as it is written, To whō he was not ſpoken of, they ſhall ſee him, and they that heard not ſhall vnderſtand hym.

I hauehave therefore whereof I may glory thorough Ieſus Chriſt in thoſe thinges which pertaine to God.] I ſe that ſome are in doubt how this part ſhould hang together with thoſe thinges which went before. And in my iudgement they may thus be ioyned together. Paul had before ſayd, that by reaſon of his Apoſtleſhippe and vocation he was moued, to inſtructe the Romanes alſo by his epiſtles. But paraduenture they were troubled in theyr mindes with a certayne doubt, which made them to thinke thus with themſelues. But what is the cauſe that thou ouer hipping other nations, dooſt beginne with vsus chiefely? It is not ſo ſayth Paul. I hauehave now great occaſion to reioyſe, but yet thorough Chriſt, but yet in tho…e thinges which pertayne to God. I hauehave not ouerhipped other partes of the world, but amongſt them alſo both farre and wide. I hauehave ſpred the Goſpel. But Chriſoſtome after an other maner ioyneth theſe thinges together. He had laſt of all (ſayth he) pretended his Apoſtleſhippe, as the cauſe mouing hym to write theſe letters which he had ſent to the Romanes. And in this office he had made himſelfe to be after a ſort a ſacrificer which with the ſword of the woord of God offred vp the Gentiles. Now lest any man ſhould ſpeake ill of this dignity and function which thing the falſ Apoſtles did, or deride him as one which boaſted himſelfe to be an Apoſtle, and a prieſt, when as he was not Tokens of the miniſtery of Paulable to proue that, to the end he would declare that he was choſen of God, & ſent by God he bringeth forth thoſe ſignes & tokens of his vocation & miniſtery, which ſhall ſtreight way be ſpoken of. He reioyſeth that he hath wherof to glory: but he addeth, thorough Chriſt, & in thoſe things which pertaine to God. Hereby we ought to learne y^• we oght to glory of thoſe benefits only which we hauehave obteined through Chriſt. For in thoſe things which our own ſtrēgths are able to performe & to bring to paſſe, there ſufficiēt mater to glory of. Moreouer let vsus not puffe vp our ſelues, for riches ſake, or for beawty, or for honours of the world, or ſtrength of body or for other thinges which ſerue not to any vſe to aduance the kingdome of God amongſt men. The inſtruments to amplifie the kingdome of God are the ſignes which Paul bringeth to proue his Apoſtleſhip. And he declareth that he had them aboundantly by which were a great many nations brought to the obedience of God. Chriſoſtome compareth, and that aptly, the tokens of the prieſtehoode of Paul, with the long garmentsA compariſon betwene prieſthoode of y^• Iues and the miniſtery of Paul. litle bells, miter, and cappe, wherewith the prieſtes in the old law were conſecrated: and teacheth that the ornaments of Paul, or rather his weapons, wherewith he ouercame the Gentiles, and offred them vntounto God as ſacrifices, were of muche more excellency: as his ſacrifices were much more excellent then the ſacrifices of the high prieſtes of the Iewes. But our Biſhopps, Cardinalls, and Popes ſeing themſelues deſtitute of thoſe Apoſtolicall ornaments and ſignes of Paul, thought it good to bring in agayne thoſe ornaments of Aaron and of the Leuits, that at theThe papiſticall▪ high prieſtes hauehave brought in againe the ornaments of Aaron. l…ſt way they might hauehave ſomewhat wherewith to bleare the eyes of the commō people, but with how great fruit or rather with how great hurt vntounto the Church they hauehave doone this, God knoweth, and we hauehave to muche felt and had experience thereof.

For I dare not ſpeake of any thing, vvhichwhich Chriſt hath not vvrought by me, to make the Gentiles obedient.] Now he openeth that which he before ſayd, he had to glory through Ieſus Chriſt. For he ſayth that he will ſpeake nothing, neither make accompt of any thing, but of thoſe things only which Chriſt had don by him: that is, that he will not glory of his owne doings, but rather will ſuppreſſe them, and kepe them in ſilence. Hereby let vsus learne that all the ornamēts of miniſters, all gifts, all ſpirituall faculties, and endowments of the minde are to this ende geuen of God, to bring men to the obedience of God. Wherefore let them beware, which hold thoſe gifts with themſelues without fruit, or beſtowe them otherwiſe then they ought to doe. But here marke diligently, what are the weapons and ſignes which Paul teacheth to pertaine to Apoſtles.

In vvord and in dede.] Theſe two are the things wherewith Paule wroughtWordes & dedes are the inſtrumentes of the Apoſtleſhip. Signes & wonders. through Chriſt: words, I ſay, and dedes. VnderUnder this word, vvords, are comprehended publique preachings, priuate communications, diſputations and Epiſtles, which when he was abſent, he wrote to ſundry Churches, and to his ſcholers. And theſe things proceded both from Chriſt and from the power of the holy Ghoſt. And workes containe ſignes and wonders. But what differēce there is betwene thoſe two, it is not eaſy to expreſſe. Origen thinketh, that thoſe thinges only are called ſignes, which although of themſelues they are wonderfull, yet doe they alſo betoken ſome other thing to come to paſſe. But wonderfull thinges are thoſe thinges which draw men only into an admiration: for that they are not done after an accuſtomed maner, but contrary to the force and order of nature. But this diſtinction he himſelf alſo confeſſeth, is not obſerued in the holy ſcriptures. And not to goe from this place which we are in hande with, all the miracles what ſo euer Paule wrought, were ſignes, wherby was proued the truth of his preaching. Which ſelf thing is to be affirmed of the wonderfull workes of Chriſt, and of the Prophets. But the writings of the new Teſtament, which eueryevery where make mention of the ſignes and wonders which Chriſte and the Apoſtles wrought, imitated the phraſe of the olde Teſtament. For there a man ſhall oftentimes finde theſe words othoth and mophetim ioyned together. Neither thinke I that theſe thinges are diſtinguiſhed the one from the other, but only in degrée or greatnes. Althoughe I am not ignorant, that ſignes or othoth may be ſuche things, as hauehave in them no admiration at all: ſuch as are accents, letters, poynts, words, and ſuche like, which we doubt not are ſignes, when yet notwithſtanding they procede either of arte, or of nature. But the holy ſcriptures to ſignifie that certaine works of the Prophets of Chriſt and of the Apoſtles, did not only betoken ſome thing els beſides y^• which was done, but alſo ſtirred vp an admiration and amaſednes, therfore ioyned together theſe two words. This doubtles is my iudgement: which I ſée not, why I oughte not to holde ſtill, vnleſſe any other can ſhewe a better. And this thyng ment Paul, when he ſaid, workes How be it there are ſome which think, that hereto are to be annexed the labors, watchings and examples of innocency, which ſhined forth in the whole life of Paule. This paraduenture is not amiſſe ſpoken: but therefore hauehave I not mencioned them, for that they were commen vntounto Paul andThe cauſe of miracles to the reſt of the faithfull, neither could they properly be mentioned as ſignes of the Apoſtleſhip. Hereby alſo we gather, that the only cauſe of miracles is, that by them might be confirmed the doctrine and truthe of God.

So that from Ieruſalem, and the regions round about euen to Illiricum, I hauehave cauſed to abound the Goſpell of Chriſt] It is a very long iorney from Ieruſalem to Illiricum, yea if a man ſhould goe the nigheſt way thither. But when he addeth, the regions rounde about, he comprehendeth, as Chryſoſtome noteth innumerable cityes and prouinces. And as before in fower wordes only namely vvord, worke…, ſignes▪ and vvonders he comprehendeth after a ſorte thinges infinite, ſo here alſo with the ſelf ſame br…uity he comprehendeth moſt large ſpaces of the world. And he addeth, that he had made the Goſpell of Chriſt to abounde, to geue vsus to vnderſtand, that he had not lightly or ſlenderly preached, but had eueryevery where lefte the Goſpell of Chriſt perfect and confirmed, before that he departed. Origen comparethA compar… ſo betwene Paule Moſes & Aaron. Paul with Moſes and Aaron. For vntounto them alſo God gaue power to work ſignes and wonders: by which yet they could not call backe euen Egipt alone, (when as it was but on only region,) from theyr idolatry and infidelity. That thing which Paule had ſomewhat couertly ſignified in the beginning of this Epiſtle when he ſaid, That I may hauehave ſome fr… it amongſt you, …s amongeſt other nation: he now more manifeſtly expreſſeth. For he declareth what, and how many thoſe nations were, and what he did amongſt them.

Yea ſo I enforced my ſelfe to preach the Goſpel not where Chriſt was named.] Theſe things are therfore mencioned, that the Romaines might vnderſtand thatWhat was the office of the Apoſtles. Paul was famous by the moſt proper marke of the Apoſtleſhip. For it was not the office of the Apoſtles to ſuccéede in other mennes workes. Yea rather other men ſucceded them. For theyr office was to ſpreade abrode the Goſpell, to plant newe Churches, to ordaine méete miniſters in the Churches which they had inſtituted, that the truthe of Chriſt might the quicklyer be knowne throughout the whole world. And for as much as the Apoſtles wer of more ſtrength then others, it was méete that they ſhould execute thoſe workes which were of more difficultye. But it is a muche more difficulte and pearillouſer thing to preache the Goſpell there, where before hath nothing bene heard of Chriſt, then it is to defend doctrine already receiued and eſtabliſhed.

Leaſt I should hauehave built vponupon an other mannes foundation.] He calleth an other mans foundation, Churches inſtituted by other Apoſtles. Neither is this to be aſcribed to ambition, but rather to the office of the Apoſtleſhip, & to the incredible zeale which he had to aduaunce the Goſpel. He doth not raſhly adde this word, I enforced. for ſometimes he was of neceſſity compelled to goe to Ieruſalem, to Antioche, to Rome, and to other places, in which the Apoſtles had before preched.

But as it is vvritten, to vvhome he vvas not ſpoken of, they shall ſee him, and they vvhichwhich hauehave not heard, shal vnderſtand▪] This teſtimony is taken out of Eſay the. 52. Chapiter, which is therfore with the more diligent conſideration to be peyſed, for that neither the verity of the Hebrew any thing diſagreeth from the words of the Apoſtle, neither alſo can any man doubt, but that the prophet foretold theſe things of the Meſſias and of the preaching of the Apoſtles. For in that chapter are written thoſe wordes which were before cited, How beutifull are the feete of them that bring the glad tidings of peace. The meaning of Paul is, that forasmuche as the holy Ghoſt admoniſheth, that a care be had, that the preaching of the Goſpell be with moſt quicke ſpede ſpred abrode amongſt all nations, that they to whome before he was not ſpoken of might heare, and they which had not hearde, might vnderſtand, therfore (ſayth he,) am I with ſo great feruentnes of minde ſtirred vp to preache there, where the name of Chriſt was not before heard of. But woe be vntounto vsus, which neglect to preache there, where the name of Chriſt is heard of, & true faith and piety towards him is miſerably fallen in decay. And ſo farre is it of, that we will ſéeke other places, in which the Goſpell hath not bene heard of, that we will not ſo much as kepe ſtill thoſe which are already gotten, neither will we defend the churches already planted. Vndoubtedly we wil imitate him, which from Ieruſalem euen to Illiricum, and in all the regions round about, cauſed the Goſpell to abounde: when as yet in the meane time we will be counted moſt ſtout defenders of the doctrine of the Goſpell.

Therefore alſo I hauehave bene oft let to come vntounto you. But now ſeing I hauehave no more place in theſe quarters, and alſo hauehave bene deſirous many yeares agone to come vntounto you: whenſoeuer I ſhall take my iorney into Spayne I wyll come vntounto you. For I truſt to ſe you in my iorney, and to be brought on my way thitherward by you, after that I hauehave bene ſomwhat filled with your company.

Therefore alſo I hauehave bene oft let to come vntounto you] The Romans mought by theſe wordes hauehave ſuſpected, that Paul had contemned them: when as he being appointed of God to be the miniſter of the Gentles, had yet notwithſtanding in beſtowing the benefite and office of hys preaching preferred other nacions beforeThe cauſe why Paul went not at the beginning to Rome. them. This was not the cauſe ſayth Paul. But foraſmuch as ye had alredy heard the Goſpell, and your fayth was now publiſhed thoroughout the whole world, but in theſe places Chriſt was not yet preached, I was hitherto letted by the miniſtery committed vntounto me, that I could not come vntounto you. Paul before in the beginning of this epiſtle mencioned this ſelfe ſame thing. I had purpoſed oftentimes (ſayd he) to come vntounto you: but hetherto I hauehave bene letted. But there (ſaith Chriſoſtome) he ſpake nothing of the cauſe, but here he ſheweth it, namely, for that he was ſtayed in thoſe places, which he could not leaue, before that he had filled them with the Goſpell. And what was the cauſe, why he went not to the Theſſalonians, when yet his deſire was thereunto, he declared in the epiſtle which he wrote vntounto them. For he ſayth, that Sathan was a let vntounto him: but he alleadgeth not the planting of new Churches. And this difference of cauſes Origen noteth. But I ſée alſo an other cauſe, why the Apoſtles ſomtimes were compelled to do contrary to that which they had appoynted in their mynde: the admoniſhment (I ſay) of y^• holy ghoſt. Touching which thing we read in y^• 16. of the Actes, As we paſſed through Phrigia, and the countrey of Galatia, we were prohibited by the holy ghost to preach the word in Aſia. And again in y^• ſame place. They aſſayed to go into Bithinia, but the holy ghoſt permitted them not. But Ambroſe ſheweth, y^• there was alſo an other cauſe, why Paul ſo earneſtly enforced himſelfe to preach the Goſpell there,Why Paul made ſuch ſp…de in going about countrey. where Chriſt had not ben heard of, namely, to preuent y^• falſe Apoſtles. For if they had gottē into thoſe places before thē, they would not hauehave taught Chriſt very ſincerely: and if they had once ſowed peſtilent errors, the Apoſtle ſucceding them ſhould hauehave had much more a doo to bring them to good ground agayne. For thoſe nations muſt nedes afterward not only hauehave learned, but alſo muſt hauehave taught to put away the errors, wherwith theyr corrupt teachers had enfected them.

But now ſeing I hauehave no more place in theſe quarters &c.] He ſayth that he had iuſt cauſe which letted him that he could not come to Rome. Now, he putteth thē in hope of his comming which was next to be ſpoken of. For if I depart hence now (ſayth he) I ſhall not doo otherwiſe then my office▪ requireth. And that ſhall then be, after that in theſe quarters there ſhalbe no more place, wherein I hauehave not built a Church. And I hauehave a great deſire to ſe you. Which thing, I hope ſhal ſhortly come to paſſe. But here the Romanes mought ſay: dooſt thou then contemn the ſtate of the Apoſtleſhippe, and dooſt thou count it for nothing to come vntounto vsus to whome the Goſpell is alredy preached, and dooſt thou ouerhippe thoſe, which as yet hauehave heard nothing of Chriſt? Paul anſwereth, it ſhal not be ſo▪ But foraſmuch as (ſayth he) there is nothing as yet beſtowed vpō the Spaniards, and their whole countrey lieth open for me, I thinke now to goo into that countrey. And ſo it ſhall come to paſſe, that I will come by you, that I may a few dayes ſolace my ſelfe in the Lord, and in the purenes of your fayth, and your louing confabulation, and ſpirituall familiarity. Here let vsus note the obedience of the Apoſtle, which preferred the neceſſary condition of the Apoſtleſhip which was ſuch, that it behoued him to go not whither he would, but whither nede required before his ſo great a deſire to ſe the Romanes although the ſame deſire were very iuſt and honeſt. Eraſmus noteth that the Apoſtle taketh away from this woord Hiſpania, the firſt ſillable. For he writeth Spania, And paraduenture they ſo ſpeake in Grecia. And when he wrote theſe letters, he was at Corinthus in Achaia. But we alſo at this day in Italy call that contrey no otherwiſe then Paul doth. For we ſay Spagnia and Spagninolo, vtterly cutting of the firſt ſillable. For I truſt to ſe you in my iorney: and to be brought on my way thithe… warde by you after that I hauehave bene ſomewhat filled with your cōpany.] The Apoſtle deſireth not only to hauehave y^• fruition of theyr godly and ſwete familiarity at Rome, but alſo that after he had ſatiſfied both his and theyr deſire, he might by them beWhy Paul deſired to be broug…t on his way in to Sp…ine by the Romanes. brought into Spayne: not that he was affected to any pompe or gorgeous ſhewes, or that he deſired, as at this day the Popes and Cardinalls doo to bee brought on his way with honour: but that euen in the iorney might by them that went with him to communicate his doctrine and exhortations to the Church of Rome and to others. For it can not be doubted, but that they which would accompanie him in his iorney would obſerue and note all things, which by the way they eyther heard of him, or ſaw in him: that when they came home, they might declare the ſame, & edifie the Church more firmely. It is likely alſo that Paul, foraſmuch as he had occaſion to trauayle into ſondry countries and which were far diſtant, would chiefly picke out ſuch companions as were well knowen in thoſe places & cities, which they ſhould trauayle thorough, that by them might be opened a more redier entrance to preach the Goſpell. For although the truth of Chriſt hauehave no nede of mans helpe, but that it can conſiſt without it, yet notwithſtanding for the more commodious ſpreading of it abrode, it is lawfull for a godly man to vſe familiarities frendſhippes, and ſocieties. For he knoweth that all his thinges ar Gods and Chriſts: after that he hath once vtterly geuen and conſecrated himſelfe vntounto him. We find alſo in the latter epiſtle to the Corinthians the firſt chapiter, that Paul when he ſhould go to Ieruſalē, deſired to be brought on his way by them to whom he wrote that epiſtle. But whether the Apoſtle according to his hope went intoWhether the Apoſtle went into Spaine. Spayne, and by that occaſion viſited the Romanes, it can not by theſe woords certainely be gathered. For the godly ſometimes promiſe vntounto themſelues many thinges and that with a godly and iuſt deſire, which yet hauehave not ſucceſſe: for they were by coniecture led that it ſhould be ſo, and that by humane reaſon only andThe deſires of the ſaintes are not alwa…s fulfilled. not by the impulſion of the ſpirite. As in the epiſtle to the Phillippians, Paul being a captiue at Rome, thought that he ſhould be deliuered from thoſe bonds, and that he ſhould liue longer, and abide with them al to their commoditie, and to the ioye of theyr fayth: That your glory (ſayth he) may thorough Ieſus Chriſt abound in me by my return vntounto you. When yet notwithſtāding it came farre otherwiſe to paſſe then Paul looked for. And yet by this meanes is no derogation doone to the godlines and dignity of the ſaints. For by reaſon of theyr healthfull hope which ſpringeth out of a true and naturall fayth, they promiſe nothing vntounto themſelues certainly, but y^• which they hauehave receaued out of the word of God, or by a ſingular admonition, or by reuelation. But as for other thinges which are ſubiect to the chaunces ofHow the ſaintes behaue them ſelues touching thinges cōming by happe… this life, ſometimes by reaſon of ſome humane coniecture they doo hope that ſuch thinges ſhall happen vntounto them. Which if they happen otherwiſe, yet are they not fruſtrate of theyr will. For the thinges which are not promiſed in the holy ſcriptures, or by a ſingular oracle of the holy ghoſt, they wiſh not to be geuen vntounto thē abſolutely: but they ſubmitte all ſuch thinges to the prouidēce of God, which they know aſſuredly doth much better prouide for men, eſpecially for the godly, then they themſelues can prouide by any theyr owne wit or induſtry.

But now goe I to Ieruſalem to miniſter to the ſaintes. For it hathe pleaſed them of Macedonia and Ichaia, to make a certaine communication to the poore ſaintes that are at Ieruſalem. For it hath pleſed them, and their debters are they. For if they hauehave communicated theyr ſpiritual things to the Gentiles, theyr duety is alſo to miniſter vntounto them in carnall things. When therefore I hauehave performed this, and hauehave ſealed them this fruit, I wil paſſe by you into Spaine. For I know that when I come, I ſhall come to you with fulnes of the bleſſing of the Goſpell of Chriſt.

But novv I goe to Ieruſalem to miniſter to the Savntes.] The Romaines might hauehave ſayd: ſéeing that thou haſt now no more place there, why doſt thou not ſtraight way take thy iorney to vsus warde? Paul ſheweth what letted him. For beſides that he was called of God to preache the Goſpell there, where Chriſte wasVntoUnto Paul beſides the pri…chyng of the Goſpell, was committed the charge of the almes. not yet ſpoken of, he had alſo an other charge appointed him, as it is truely and plainely declared in the Epiſtle to the Galathians, namely, that as he preached Chriſt amongſte the Gentiles, he ſhould alſo hauehave a conſideration of the poore which were at Ieruſalem. Which thing he himſelfe in that Epiſtle ſaythe, he had faithfully performed. For thoſe amongſt the Gentiles whome he had brought to Chriſt, and enſtructed in the doctrine of faythe, he diligently exhorted to diſtribute their al…es, to helpe the pore which were at Ieruſalem, who were at y^• time moſt greuouſly afflicted. Of this thing we hauehave large mention made and liuely examples ſetforth in the Epiſtles to the Corinthians. This office (ſaith he) now ſtayeth me, that I can not come vntounto you. For there hath bene money gathered in Macedonia, and in Achaia: and the ſame muſt through my miniſtery be caryed to Ieruruſalem. For, that is it which he addeth.

For it hath pleaſed them of Macedonia and Achaia, to make a ce…taine communication to the pore ſaintes vvhichwhich are at Ieruſalem] Paule in the meane time whileſt he ſetteth forth theſe things to the Romains, (as Chryſoſtome admoniſheth) doth not only ſerue his purpoſe, namely to declare what was y^• cauſe which withhelde him ſo long, but alſo couertly prouoketh the Romaines to the like liberal… ty, that they alſo ſhould beſtowe almes vponupon the ſaintes. And Origen addeth, that Paul dothe this modeſtly and cunningly. Paul was ſo diligent in his office, that he not only faithfully performed it, but alſo pretermitted no occaſion at all, for the well executing of the ſame. This thing Peter, Iames, and Iohn required at his hāds, and that vndoubtedly not without the motion and will of the holy ghoſt. Which thing Paul promiſed he would diligently performe. Wherfore leaſt he might ſeme to leaue voyde and vndone that charge which God had committed vntounto him, and which alſo he himſelf had promiſed to performe, he thought it good to vſe this pollicy and diligence. And that the Apoſtle after this peregrination, wherein he had trauailed through Macedonia and Achaia, and after that he had ben at Ieruſalem to deſtribute there the almes, whereof is here entreated, purpoſed to goe to Rome, the Actes of the Apoſtles plainly teſtifie. For in them in the. 19. Chapiter it is thus written: Now when theſe things were accompliſhed, Paule purpoſed in the ſpirite to paſse through Macedonia and Achaia, and to goe to Ieruſalem: ſaying, after I hauehave bene there I muſt alſo ſee Rome. Which thing Origen very well noted. Neither was he deceiued of this purpoſe. For at Ieruſalem he was ſo oppreſſed of the Iewes, that he was compelled to appeale to Ceſar: vntounto whome he was at the laſt brought, not in déede, to goe through Rome into Spayne, but there with glory to ſuffer deathe for the name of Chriſt. Hereby alſo the ſame Origen gathereth, that this Epiſtle was written after thoſe two Epiſtles to the Corrinthians, and that by a firme andThis epiſtle was written after the two epiſtles to the Corinthians. ſure reaſon. For ſéeing that in them he maketh mention of the gathering of theſe almes, and here he wryteth that now he had gathered them, and would …ary them to Ieruſalem, it is manifeſt that this Epiſtle was written after them. But where as he ſayth, It hath pleaſed them of Macedonia and Achai…, he commendeth the feruentnes and diligence of thoſe nations: of which diligence Paul in the latter Epiſtle to the Corinthians the. 9. chapter much gloryeth. Vndoubtedly greate was that force of louelove, to helpe with money the Iewes which were ſo far diſtaunt from them: and eſpecially ſéeing that they themſelues were very pore, as it appearethThe richer ſometimes are more vnwilling to geue almes, thē the pooree are. by the ſelfe ſame chapiter to the Corinthians which I before cited. And doubtles we oftentimes ſée, that the richer men are, the more vnwilling they are to geue almes, when as in the meane time, the porer and meaner ſort geue largely and louingly: which thing Chriſt affirmed of that widow, which offred that only mite, wherein conſiſted hir liuing for that day.

It hath pleaſed them, I ſay, and theyr debters are they] when he ſayth debters he doth not a little ſtirre vp the Romaines, to doe the like. For they whome he had mencioned were no more debters, then the Romaines. And ſéeing y^• caſe was as touching eche a like, the Romaines could by no meanes be exempted from that law. Moreouer when they are called debters, they might thereby know, that theſe things pertaine not only to gratification, or frée geuing. For theſe things partain to liberalitie, but the other to iuſtice, to that iuſtice I ſay, wherby are ordained the mutuall permutations of things. And doubtles it is méete, that he which hath receiued any thing, ſhould againe repay ſomewhat. How be it the Apoſtle is not altogether ſo ſeuere, to require of them ſo muche as they had receiued, which yet by extremity of iuſtice, might hauehave bene required at theyr hands. They had receiued of the Iewes ſpirituall things: wherefore ſéeing that they repayed vntounto them carnall things, they gaue muche les then they had receiued. This kinde of argument taken from the leſſe to the greater, Paule vſed in the firſt to the Corinthians, to decla…e that vntounto the miniſters of the Church are ſtipends due. For thus he wryteth: If we hauehave ſowed vntounto you ſpirituall things, is it a great matter if we reap your carnall things? Thoſe almes Paul calleth a communion, to ſhew that they are no raſheAlmes are called a cō munion. beneuolences, or vnfruitfull gifts. We hauehave Chriſt common with them, we hauehave the Sacraments common, one doctrine, one redemption, one eternall life is common to vsus and to them. Why then ought not the fruits of our poſſeſſions to be cō mon betwéene vsus both? Verily in the articles of our faith, we profeſſe the communion of Saintes. But a great many, when they ſpeake this, knowe not what it meaneth. For things diuine they vſe as common: but the priuate thinges which they poſſeſſe on earth, they wil not communicate to the nedy. I doe not here withThinges are not to be made common. the Libertines and certaine Anabaptiſts, holde that things ought to be common. Let the proprieties of things abide: let poſſeſſions be certaine and deſinite: let not the limites of houſes and lands be confounded. But let the fruit of them, not only ſerue our vſes, but let it by a certain iuſt proportion ſo be parted, that it may profit both our ſelues and the poore. Chriſt diſdained not to communicate vntounto vsus all his good things which are bothe eternall, and moſt chiefe. How muche more ought we to repay vntounto him in his members, thoſe tranſitory and vnconſtante thinges which we hauehave here on earth. VntoUnto the Saintes, ſayth he: for they are two wayes cōmended (ſayth Chryſostome,) bothe for theyr pouertye, & for theyr vertue. The ſelfe ſame thing in a maner he wrote to the Galathians by theſe words, but chiefly to the houſholde of fayth.

Their duety is alſo to miniſter vntounto them in carnal things. In Greke it is foreign.The dignity of almes Here we ſée y^• almes are adorned with a noble title: for foreign was before attributed vntounto princes: & a litle before that vntounto the miniſtery of y^• church. For Paul by reaſon of the preaching of the goſpel called himſelf foreign. Wherfore this beneuolence towards the poore, is cōpared both with the office of the publike mageſtrate, and w^t the eccleſiaſtical function. And doubtles in thoſe almes is a certen adminiſtratiō of iuſtice. For as we hauehave ſaid, herein we geue not frely, butAlmes are called a ſacrifice. there is rēdred a debt. And this kind of oblation the holy ſcriptures cal a ſacrifice. For Paul to y^• Phil. in the laſt chap. thus writeth: After that I had receaued of Epaphroditus the things which were ſent of you, an odor that ſmelleth ſwete, a ſacrifice acceptable and pleaſant to God. But can this differring of going to Rome and to Spaine, be counted iuſt and lawful? If we compare almes with the miniſtery of the word, doubtles they are many wayes inferior vntounto it. Shal it then be imputed as a fault in Paul that he would rather miniſter vntounto tables, then to go to preach the Goſpell? And doubtles it ſhould ſo be, if he had had no expreſſe commaundement touching this thing. But foraſmuch as he was ſent, not only to preach amongſt theWhether Paul to miniſter vntounto tables, neglected the Goſpell. Gentiles, but alſo to prouide almes for the poore which dwelt at Ieruſalem, in that he faythfully executeth ech office, he committeth nothing which may iuſtly be reproued. And moreouer this fun…ion not a litle helped to the authority of hys preaching. For the falſe Apoſtles, which eueryevery where ſought to bring him into hatred and into contempt, vſed commonly amongſt other things to lay againſt him, that he agreed not with the other great Apoſtles, with Peter (I ſay Iames and Iohn, and that he taught the Goſpell farre otherwiſe then it was taught in the Church of Ieruſalem: for in that Church were obſerued the ceremonies of Moſes, fromIt was profitable vntounto the miniſtery of Paul togather almes. which he like a runnagate had fallē away. Paul being eueryevery where charged wyth theſe ſlaunders, and in a maner condemned, was euen amongſt the Gentils therfore had in no ſmall ſuſpicion by which meanes it came to paſſe, that the fruite of his preaching was much diminiſhed. Wherefore to the defending of the authority of his Apoſtleſhip, his manifeſt and publique conſent and agréement with the Church of Ieruſalem much profited. And of that conſent this function was a moſt certayne argument. Wherfore in the meane tyme, whileſt he occupieth himſelfe in gathering of almes, he doth nothing which diſagreeth from his office of preaching the Goſpell. Now let vsus declare that debt. They hauehave (ſayth he) communicated vntounto them their ſpirituall thinges. The ſumme of all this Chriſt comprehended, when he ſayd, Saluation is of the Iewes. And Paul before in this ſelfe ſame epiſtle, Who are Iſraelites (ſayth he) to whome pertayneth the adoption, and the glory, and the Teſtaments, and the geuing of the law, and the woorſhipping, and the promiſes: of whom are the fathers: and of whome came Chriſt as touching the fleſh. Theſe thinges before pertayned to the Iewes only: but now by reaſon of the Goſpell they are tranſferred vntounto vsus. For then was the table prepared: but we are called to the feaſt. But thou wilt ſay this came not thorough theyr will or induſtry, but for that they refuſed to come when God inuited them. If thou ſpeake this of the vnbleuing Iewes, thou erreſt not. But the true Iewes, ſuch as were the holy Apoſtles and diſciples of Chriſt and Euangeliſts, came not only themſelues to the wedding, but alſo became miniſters of this communication. This ſelfe ſame communion Paul before vrged when he ſayd, Thou art made a companion, and a pertaker of the fatnes of the fruitefull oliue tree, when as otherwiſe of thy ſelfe thou waſt a wild oliue trece.

VVhen therefore I hauehave performed this, and hauehave ſealed them this fruit. I wil returne by you into Spaine.] Whereas he ſayth, when I hauehave ſealed, it is all one, as if he had ſayd, when I ſhall hauehave reſtored it being now ſealed. For things which are committed to a mans charge to be caried, are commonly ſealed vp, that it may the certainlier be knowen that they are all whole and without fraude rendred to thē which ought to hauehave thē: which ſeales if they be vnbroken & whole, thē is his fidelity y^• brought thē diſcharged. Wherfore Paul by this kind of ſpeachment to ſignifie his innocency, & ſimplicitie & vpright dealing touching this mooney. For mē are y^• willinger & redier to beſtow theyr goods vponupon y^• poore, if they vnderſtād y^• they ſhalAlmes is called fruit. be adminiſtred faythfully. He here calleth almes by the name of fruite, which he before called a communion or communication, and that for many and iuſt cauſes Firſt for that after the Goſpell is ſowed and receaued with a pure and liuely faith ſtraight way is geuen iuſtification before God. Then is it requiſite that there followe ſome fruite both of a pure and perfect life, and alſo louelove towardes our neighbours, that there may be had ſome aſſured ſignification of our inward righteouſnes. Moreouer thoſe almes are called friute, for that ſuch liberality was fruitefull to thoſe nations which dealt ſo louingly with the poore ſaynts. Laſt of all that communion ſemed to bring to them of Ieruſalme ſome fruite of theyr piety. For he which putteth his truſt in Chriſt, and profeſſeth him when he is in extreante troubles, although he hauehave a reward in heauen, yet here alſo oftentimes when it ſemeth good to God, he rea…eth ſuch fruites. Further leſt the Romanes ſhould ſuſpect, that the time would be very long and vncertayne before Paul would come vntounto them, therefore when he ſpeaketh theſe thinges, he ſetteth and appointeth a certayne time. So ſoone (ſayth he) as I hauehave performed this which I am in hand with, I will come vntounto you. Agayne he maketh mēcion of his iorney into Spaine which although he accompliſhed not, yet ought not Paul therefore to be reproued of an vntruth. For this is ſufficient to diſcharge his faith, that when he wr…t thoſeIt is not … lie, except it be done with amind to deceiue. letters, he purpoſed the ſame thing is his mind which he wrote. For no mortall man hath the euents of thinges in his owne hand. But to the full and perfect nature of a lie, as Auguſtine teſtifieth, is required a will to deceaue. And thereof we hauehave a manifeſt teſtimony in the latter to the Corinthians. The ſame thing touching this matter writeth Gelaſius in the 22. the 2. queſtion. For (ſayth he) ſo much as his will was then to doo, he pronounced that he would in dede performe.

For I know that when I come I shall come to you: with fulnes of the bleſsing of the Goſpell of Chriſt.] Chriſoſtome ſemeth at the firſt ſight to referre this fullnes of bleſſing to almes: for that Paul many times caled them by that name whichAlmes are a bleſſing. thing I thinke he did according to the cuſtome of the old ſcripture, wherein a gift or reward is oftentimes called a bleſſing. For Iacob deſired Eſau to vouchafe to receaue the bleſſing which he had ſent before him. And Abigail deſired Dauid to receaue the bleſſing which ſhe brought. And Dauid ſayd to the elders of Iuda. Receaue ye the bleſsing of the pray of the enemies of the Lord. And ſo the meaning of this place, that Paul hopeth that whē he ſhall come to Rome, he ſhall find layd vp with them a great and plentifull almes for the poore: which he here calleth a bleſſing. This ſence were apt inough, but that this woord, of the Goſpell, is added, which is a let thereunto. After that Chriſoſtome had peyſed that woord, he at the length leneth this way, to interpretate bleſſing for the aboundance of all vertues and goodA demonſtratiue kinde of ſpeach vſed for a deliberatiue. woorkes: and they without doubt are a moſt plentifull bleſſing of the Goſpell: namely, that they which beleue, ſhould ſhine moſt brightly with excellent woorks. Chriſoſtome alſo is of this mind, y^• Paul by a certaine ſpiritual prudence cōmendeth thoſe things in y^• Romanes, wherunto he chiefly exhorted thē. And this is much vſed amongſt y^• beſt lerned orators, to vſe a demōſtratiue kind of ſpech for a deliberatiue kind. But Ambroſe expoundeth y^• aboundance of the bleſſing of y^• Goſpel, to be a confirmation of the dectrine of y^• Goſpel by miracles. Origen addeth y^• this pertaineth to y^• gift of propheſieng, as though Paul ſhould propheſie, that he ſhould come to Rome with moſt excellent gifts. This expoſition diſliketh me not, and eſpecially when I conſider with my ſelfe thoſe wordes, which were before cited out of the 19. chapiter of the Actes: For Luke in that place ſaith, that Paule purpoſed in ſpirite to goe to Rome. And he might boldly promiſe vntounto himſelf that he ſhould bring aboundaunce of ſpirituall giftes, who knew aſſuredly that vntounto him was graunted the grace of the Apoſtleſhip: which he doubted not, but that it ſhold amongſt themWherof cō meth the fruite of preaching. be fruitfull. And I thinke that no man is ignorant, but that the fruit of preaching is ſometime muche holpen by the piety of him that preacheth: and ſometimes by the ſimple and pure faith of the hearers: although in very déede all whole ought to be aſcribed to the power, force, and working of God.

Alſo brethren I beſeche you for our Lord Ieſus Chriſtes ſake, & through the louelove of the ſpirit, that ye helpe me in my buſines with your prayers to God for me. That he wold d…liuer me from the vnbeleuers in Iury, and that this my miniſtery which I will doe at Ieruſalem, may be acceptable to the ſaintes. That I may come to you with ioy by the will of God, and may together with you, be refreſhed. The God of peace be with you all. Amen.

I beſeche you brethren. &c.] The force of this obſecration or prayer is héereby made plaine, for that it is ſet forth not only through the name of our Lorde Ieſus Chriſt, then which there ought to be vntounto vsus nothing more holy, but therewithallThe ſpirit of louelove. alſo is mingled the louelove of the ſpirite. And this particle, throughe the louelove of the ſpirite, is all one I thinke, as if he had ſayd, through the ſpirite of louelove. For as in Eſay is mention made of the ſpirite of ſtrength, of wiſedome, of fear, of counſel. &c. to geue vsus to vnderſtande that all the excellent faculties or powers of the minde come from the ſpirite of God, ſo here is mention made of that gifte of the holy Ghoſt, whoſe helpe Paul moſt néeded: namely that the Romains ſhould with a feruent louelove pray vntounto God for him. Verely the corrupt affects of our vnclene nature doe ſo draw and plucke vsus one from an other, that vnles we be holpen by the bond of the holy Ghoſt, we can not be ioyned together with a true and holy ſociety: and if that ſociety want, then ſhall there vtterly be no fruit of mutuall prayer. It may peraduenture ſéeme ſtraunge vntounto ſome, as ſayth Origen, that the Apoſtle when as in the ſpirite of God he know that he ſhould come to Rome, wold yet notwithſtanding implore thoſe mennes prayers. This in my iudgement no man ſhoulde call in queſtion. But we ſhould rather learne, that holy men, althoughe they certainly know, that God will geue vntounto them whatſoeuer is expedient, yet they alſo knowe that he will oftentimes geue it them throughe the prayers of his. TheWe pray for thoſe thinges which we know ſhalbe geuen vntounto vsus. Lord alſo knew, that the father would deliuer vntounto him all things: yet notwithſtanding he continually prayed vntounto him, and ſo prayed, that he ſayde. Father into thine hands I commend my ſpirite. And as he knewe that his ſpirite ſhould without all doubt be receiued of God, ſo doubted he not, but that the ſame was to be obtayned by his prayers. Moreouer by thoſe wordes we gather, that the force of prayers conſiſteth not of our workes and merites. For Paul ſo greate an Apoſtle, deſirethPrayers conſiſt not of the worthines of them that pray. to be holpen by theyr prayers, who were far inferior vntounto him: although Ambroſe ſayth, that many little ones if they be gathered together into one, make great ones. This ſaying I miſlike not, for Chriſt ſayd: where ſo euer ſhall be two or three gathered together in my name, there am I in the midſt of them: Againe, touching what thing ſo euer two or three ſhall agree together, it ſhalbe done vntounto them as they deſire. And how much the prayers of the Church profited, it is plainly declared in Peter. For he was deliuered by the Angel, when as continual prayer was made for him. And ſeing now that publique prayers are ſo profitable, they ought without all doubte moſt oftenHow we ought to pra… for other. to be celebrated. Wherfore godly men ſo often as they are either ſicke, or are in any great daunger, ought to require the publike prayers of the Churche: and afterwarde when they hauehave obtained theyr requeſt, they ought alſo to require y^• church publikely to geue thanks to God for theyr ſakes.

That ye helpe me in my buſines.] In Greke it is foreign. This doubtles is more, then to helpe a man in his buſines. For that word ſignifieth properly, a man to take vponupon him one and the ſelfe ſame labor, one and the ſelfe ſame trauail, one and the ſelf ſame ſtriuing, and conflicte with him, for whome he prayeth. And by this phraſe of ſpeache Paul doubtles inſtructeth vsus, with what affecte we ought to pray for others: that is, to tranſfer vponupon our ſelues as much as is poſſible the miſeries, afflictions and ſorowes of him, for whome we pray.

That he vvould deliuer me from the vnbeleuers in Iury.] The firſt thing that he deſireth them to pray for him, is, that he might be deliuered from the vnbeleuing Iewes, whome he knewe deadly hated him. For they, although they wiſhed that all the Chriſtians might vtterly be deſtroyed, yet they hated Paule aboue all others: for that no man more vehemently then he vrged, that the ceremonyes o… Why Pa… was abo… all the other Apoſtles odious to the Iewes.Moſes ſhould be taken away. And in this iorney as it is ſet forthe in the▪ 2…. and▪ 21. chapiters of the Actes. Agabus and other Prophets foretolde vntounto him greuous chaunces which ſhould happen vntounto him at Ieruſalem: wherefore both by that hiſtory, and by this prayer it is manifeſt that the minde of Paul was troubled with no ſmall perplexity. Which perplexity yet God ſo reſtrained within certaine limites, that it nothing letted him from the worke of the Lord: For the Apoſtolical hiſtory moſt plainely teſtifieth, that he moſt conſtantly anſwered vntounto the Prophets and brethren, which diſſuaded him from this iorney, I count not my ſoule and life ſo precious (ſayd he,) that I will delay to runne my courſe, and to fulfil my miniſtery, which the Lord Ieſus Chriſt hath deliuered vntounto me. And I am redy, (ſayd he) not only to be bound, but alſo to dye for our Lord Jeſus Chriſtes ſake. Wherefore Paule was not afeard to die, but he therefore deſired to be deliuered, that he might miniſter vntounto the ſaintes, and that he might come to Rome, and ſo goe into Spaine. For it had bene muche better for Paul to hauehave died, then ſo to hauehave bene vexed with perpetuall contumelies, and to liue as one layd forth to all iniuries. This he himſelfe ſignifieth to the Phillippians, ſaying: To dye is to me a gaine. How be it to abide in the fleſhe is profitable for your ſakes: and I hope that I ſhall abide. Paule after this manner maketh requeſt to the Romaines, not in dede for his owne commoditye, but for theirs. And doubtles if they had a deſire to ſée Paul, it was theyr parts withal maner of prayers earneſtly to contend, that according to his deſire, he might be deliuered from the vnbeleuing Iewes.

And that this my miniſtery vvhichwhich I hauehave to doe at Ieruſalem, may be acceptable to the ſaintes] The other parte of his requeſt is, that the ſaintes might gentlyThe ſ…ate of the godly is miſerable as touching this world accept his trauaile and paines. The condition and ſtate of the godly is doubtles miſerable as touching this world. They take moſt grieuous paines for the ſaluation of others, not only to prouide for theyr ſoules, but alſo for theyr bodyes. And yet oftentimes they doubt, whether they ſhall be well accepted of them, whome they ſéeke to profit. Neither dothe Paul without cauſe ſuſpect, that this might happen alſo as touching them which fauoured Chriſt. For in thoſe firſt times there was in the Churche of Ieruſalem, a certaine great zeale to obſerue the law. From which when they hearde that Paule was fallen away, they bare but ſmall goodSome of the Iewes that were Chriſtians bare no great good effection towardes▪ Paul. wil towards him. Wherfore Paul feared leaſt his duety towards them, ſhold hauehave bene reiected, and leaſt he ſhould hauehave bene fruſtrated of that conſent & agrement which he ſaw was nedeful for him to the preaching of the goſpell. Wherefore the preachers of our time ought to comforte themſelues, if they ſée that theyr paynes which they take in teaching are not accepted of the people. Neyther ought they which faythfully handle the diſtribution of almes to be grieued if they can not pleaſe all men. Chriſt himſelfe the more paynes he tooke for our ſakes, ſo much the more incurred he the diſpleaſure of the Iewes. Wherfore it ought not to ſeme vntounto vsus any great iniury if we be cōpelled to ſuffer y^•, which we ſe he hath ſuffred.What is to be ſ…ne vntounto, in geuyng of almes. Hereby alſo let vsus vnderſtand, that we ought not only to helpe the poore, but alſo we muſt hauehave a care, that our oblations may be acceptable and pleaſant vntounto thē which thing they litle conſider, which when they geue any thing, geue it with a frowning coūtenance and with bitter & opprobrious woordes. This is a paradoxe of Chriſtian philoſophy, & a doctrine intolerable vntounto the fleſhe, that we ſhould w^t a valiant minde tollerate iniuries, although they be vniuſtly inflicted vpō vsus, andParadoxes of chriſtian philoſophy that we ſhould not ceaſe to doo good vntounto them, which hauehave our trauayle and diligence in ſuſpicion, and beare a deadly hatred againſt vsus. But it is meruaile how Paul calleth them ſaintes who beare vntounto him no great good fauour. But he ſaw that with faith and iuſtification is ioyned very great infirmitie, and that oftentimesWith iuſtification is oftentimes ioyned gre… infirmity. it happeneth, that holy men hauehave no vpright iudgement touching thynges humane: either for that they are not rightly enſtructed, or els for y^• they are fraudulently ſeduced by others.

That I may come with ioy vntounto you by the will of God, and may together vvith you be refreshed.] This is the ende why he wiſhed to be deliuered: nam… ly, that he might be with the Romanes and others, whome he might by his diligence and labour helpe in the aduancing of the Goſpell. Herein Paul placed all his conſolation. Let the miniſters now go and boaſt of their riches, and reuenues and commodities, omitting in the meane tyme the apoſtolicall office of doctrine, of preaching, of labours, and of troubles. For herein doth Paul put his ſolace & reſt. This alſo is to be noted, the lowlines and modeſty which Paul vſeth whē he ſpeaketh theſe thinges. For he ſaith not, that I may teach, admoniſhe, inſtruct & correct you: but that I may comforte and refreſh my ſelfe with you. This is it which he ſayd at the beginning of this epiſtle: To confirme you, that is, that I might be comforted together with you, thorough that fayth which is common, both yours and mine.

The God of peace be with you all, Amen.] He laſt of all wiſheth vntounto them peace, and that no common peace, but the peace of God, which ought truely to be called the chiefe good thing. For as Paul in an other place ſayth, it paſſeth all vnderſtanding. With peace he began his epiſtle, and with peace he endeth the ſame. And when as he himſelfe could not as yet be with them, he wiſheth y^• they might hauehave with them the God of peace, that is, God pacified and mercifull, for ſo ſignifieth this particle, the God of peace.

Commentary on Romans, Chapter 15

The fiftenth Chapiter.