Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

The ninth Chapter.

I Speake the truth in Chriſt, I lye not, my conſcience bering me witnes in the holy Ghoſt, that I hauehave great heauines and continuall ſorrowe in my hart. For I would wiſh w^t my ſelf to be ſeperate from Chriſt for my brethren, y^t are my kinſmen according to the fleſh which are the Iſraelites, to whom pertaineth the adoption, and the glorye, and the couenantes, and the geuing of the lawe, and the worſhippinge, and the promiſes. Of whom ar the fathers, and of whō concerning the fleſh Chriſt came, who is God ouer all, bleſſed for euer. Amen.

The beginning of this chapter is after diuers maners annexed to thoſe thinges which hauehave bene before ſpoken. For Chriſoſtome (as we hauehave declared) thinketh that Paules meaning is, earneſtly to ſhew, how firmly he was knit vntounto the louelove of God: namely, that for Gods ſake he was ready with gladnes to ſuffer, euen to periſh. But others thinke, that this new ſpeache of the Apoſtle doth hereof ariſe, becauſe before he ſaid, that thoſe whom God had choſen, could by no violence be ſeperated from his louelove. Wherefore it might ſeme wonderfull, how the nation of the Hebrues could be reiected from God, which onelyonly nation, God before all other nations had choſen. Wherefore ſay they, the Apoſtle ſtraight way added, that not al the Iewes did pertayne vntounto the election of God: and that their fall was not againſt the decrees of God. But in my iudgement the Apoſtle ſéemeth in a maner to begin a new matter to entreate of. For hetherto he hath proued, that iuſtification commeth not of humaine wiſdome, nor philoſophie, nor alſo of our workes, nor by the obſeruation of the law: but onelye by the faith of Chriſt. But there remayned two other thinges of great weyght, which it behoued him to diſcuſſe & to make plaine. For by theſe two things men were exceedingly moued: ſo that if the Apoſtle had not throughly anſwered vntounto them, he might ſeme to hauehave ſpent his labour in vayne. The one of them was, that the promiſe of ſaluation was made vntounto the poſteritie of Abraham, and vntounto the ſeede of Iſraell. But now for as much as that kinde of men receaue not the fayth in Chriſt, of neceſſitie it followeth, either that the promiſe of God is vayne, or if the Iewes be ſaued, then may iuſtificatiō be without faith in Chriſt. The ſecond was, there was neuer at any time in any nation ſo great righteouſnes, ſo great an endeuour of pietie, ſo diligent an obſeruation of the law, as was amongeſt the Iewes. And it were abſurd, if we ſhould ſay, that God would not embrace ſuch kinde of righteouſnes, which excelled the vprightnes of all nations. Theſe are two ſuch thinges, that of them no man can doubt: namelye, that the promiſes of God are firme, and that an vpright iuſtice is acceptable vntounto God. VntoUnto theſe thinges Paule anſwereth in theſe three chapiters following. Firſt he ſayth, that the promiſes were made vntounto the elect of God: and he addeth, that the externall people of Iſraell were not in very dede that people vntounto whom wereA diſtinctiō of the people of Iſraell. made the promiſes, as pertayning to the whole number: which thing he proueth by teſtimonies of the ſcriptures. Wherefore though the Iewes were blinded (ſayth he) it followeth not thereof, that the promiſes of God are vaine. Afterward he maketh a diſtinction of righteouſnes, ſo that one is outward, whichA diſtinctiō of righteouſnes. conſiſteth in rites and workes: and an other inwarde, which conſiſteth in ſpirite and in fayth. The firſt righteouſnes (ſayth he) God nothing regardeth, but the latter is it, wherein onelyonly he is delighted, and which he continuallye embraceth: and of that were the Iewes voyde. And therefore God nothing eſteemed theyr outward righteouſnes. Theſe things are entreated of in the .ix. and .x. chapters. But in the .xi. leaſt the Iewes ſhould thinke them ſelues vtterlye reiected, Paule addeth, that of that people there remained ſome remnaunts, which in ſucceſſe of time ſhould be brought vntounto Chriſt. But as touching the .ix. chapter, the Apoſtle keepeth this order. Firſt, forasmuch as it ſhoulde be verye bytter vntounto theThe Methode of the 9. chapter. Iewes to heare, that the promiſes of God ſhoulde not pertayne to their ſtocke, and that they them ſelues ſhould not be counted of the nomber of the elect, Paul ſheweth, that he could not conſider theſe thinges with himſelfe, but wyth great griefe, and that he was ready to redeme this calamitie euen with his owne eternall deſtruction: by which woordes he playnlye declareth, that he ſpeaketh not theſe thinges agaynſt his own nation of hatred towardes them. Then draweth he nere to the very matter, and confeſſeth that the promiſes of God are firme: but they pertayne not to the carnall propagation. Which thing he proueth by a moſt manifeſt example of Iacob and Eſau. For they being borne of one and the ſelfe ſame parentes, yet was the one elected of God, & the other reiected. In this place Paule bringeth in humaine reaſon, complayning for that God dealeth not a like with all men. But the Apoſtle aunſwereth, that we ought not to ſeeke a cauſe of the electiō of God: which anſwere for as much as it ſatiſficeth not mans reaſon, there ariſeth an other complaint: why ſhould the blame then be layd on vsus, that we are obſtinate, and come not vntounto God, when as the fault ſemeth not to be ours, if God hauehave not choſen vsus? Here Paule ſayth, that the potters veſſell ought not to complaine of his maker: and that God made ſome veſſels to honour, and ſome to contumely. Which compariſon whē we call to remembrance, we ought to cōſider, how great a benefite we hauehave obtayned, in that we are partakers of the election of God. And though God hauehave choſen ſome of the Iewes, and many more of the Ethnikes, yet is not that repugnant vntounto the Oracles of the ſcripture: but rather by the teſtimonie of Oſe the Prophet it is confirmed. Neither is there any cauſe why the Iewes ſhoulde boaſt of their righteouſnes, forasmuch as it is not geuē to thē to beleue. Wherfore (according to the ſaying of Eſay) They hauehave ſtumbled agaynst the ſtone. And that thing which vntounto others was a ſtrength and foundation, was made vntounto them a fall and offence. Theſe thinges being diligently weighed, bring great vtilitie, and doo verye well agreeThis treatiſe is profitable for our tymes. with our tyme. It ſemed at that time a thing abſurde, that among the people of Iſraell ſo few beleued: and to vsus at this day it is obiected, that there are verye few which truly profeſſe the Goſpell, and lyue thereafter. At that time men ſuſpected, that Chriſt was not that Meſsias which was promiſed in the law, becauſe he ſhould ſaue the Iewes: but this man choſe very few of thē. Farther, they boaſted of the name of the people of God. So vntounto vsus alſo at this day is obiected the title of the churche. And men thinke it a thing abſurde, that the moſt parte of the world ſhould diſſent from the Goſpell, and thoſe in eſpeciall, which ſeeme to paſſe all others in honors and wiſdome of the world. Moreouer, Paul ſhewethWhat are the grounds of the churche. what are the principles o… groundes of the church, namely, the election of God, and the worde. Hereby (ſaith he) ought the matter to be meaſured, and not by the authority or agrement of the multitude, or gorgeouſnes of this world. Wherfore, this place hath a notable conſolation that we ſhould not repent vsus in that we are fewe. Although we doubt not but that God for his mercy ſake will daily encreaſe the number, that the fellowſhip of the elect may be ful: howbeit in the meane timeIn what thinges other congregations ſometimes excell the church. The Iewes boaſted much of theyr kinred and workes of ceremonies we confeſſe, that the church is not to be weighed either by the propagacion of the fleſh, or by the greatnes of the multitude, or by dignities and honours, or els by excellencies of wittes, for as touching theſe notes, other nations oftentymes excell it. Theſe two thinges which Paul in this place entreateth of: namely, the confidence of their ſtocke and bloud, and the affiaunce in rites and ceremonies the wicked Iewes boſted of, euen in the times of the Prophetes. For they had perſwaded themſelues, that it ſhould neuer come to paſſe, that either they ſhould be ledde into captiuity, or that the publike wealth of the Iſraelites, ſhould euer ceaſe to be, and to floriſh. They made their vauntes, that they were the ſtocke of Abraham, and of the Patriarkes: but as touching ceremonies and the outward worſhippyng of God they ſo much ſwelled with pride, that Ieremy the prophet in this maner derided them with an elegant irony: They ſay (ſaith he) the temple of the Lord, the temple of the Lord, the temple of the Lord. They leaned alſo vntounto the multitude: whē as yet in very dede, neither fewnes nor multitude are a ſufficient firme and ſure argumentThe church is not to be meaſured by the multitude. of the church. For it is a falſe argument taken of the Accidens. For theſe thinges are onelyonly accidences to the Church. But the multitude and the number, thou wilt ſay, will make an argument probable. I graunt that: But the iudgement of wiſe and better men is much more probable: But they are oftentymes in number moſt few. Farther graunt that the opinion of the multitude make a probable argument, yet doth it not make a true and neceſſary argumēt. Neither can we thus gather: This reaſon is probable or very likely, therfore it is true. ForThinges probable ar not alwaies true but oftentimes falſe. there are many thinges which are goodly in ſhew, and probable, which yet afterward if they be examined, are found moſt falſe. And contrariwiſe many things at the firſt ſight ſéeme abſurd, which yet if a man afterward diligētly peaſe & weigh, he ſhall finde to be true. Experience teacheth vsus, y^• the number of them y^• truly beleue is very ſmall if it be cōpared with y^e Iewes, Turkes, heretikes, & Epicures.The nomber of them that truly beleue is ſmall. And Chriſt calleth his flocke, a little flock, & affirmeth, That many in deede are called, but few are choſen. Farthermore Paul in this place, and the Prophetes eueryevery where teſtifie, that not all the Iewes ſhalbe ſaued: but only that a few remnantes ſhall be made ſafe. Wherfore the cauſe is neither confirmed nor confuted by reaſonFewnes nor multitude confirme not the cauſe. of fewnes or multitude. Howbeit Auguſtine ſemeth ſomtimes to obiect vntounto y^• Donatiſtes, that they being a few in number, would yet neuertheles aſcribe vntounto themſelues only the Church, condemning the whole world beſides. But if a man diligently reade ouer thoſe diſputations of Augustine he ſhall perceyue, that the Donatiſtes erred in thrée thinges in eſpeciall. Firſt, bicauſe they beleued that theThree errors of the Donatiſts. whole Church was in Afrike only, and in their multitude: but other churches diſperſed throughout the whole world, they ſaid were corrupt, bicauſe many had ben pertakers with them, which had betrayed the holy ſcripture, as though in this life there can be found any church, which vtterly ſhould want all ſpotte and wrinckle. Farther they iudged that the ſacramentes were contaminated by the ill life of the miniſters: and for that cauſe they rebaptiſed thoſe which fled vntounto their Church. But we beleue that Chriſt hath his churches eueryevery where. For there is nothyng more proper vntounto the Church, then to be catholike, that is, vniuerſal, neither ſo toIt is proper vntounto the churche to be Catholike. The cauſe is proued by the word of God and not by fewnes nor multitude▪ be bounde either vntounto certayne places or perſons, that it can be no other where. Wherfore the cauſe muſt be proued by the word of God & not by y^• iudgement of multitude or fewnes. Wherfore ther is no cauſe why the Anabaptiſts or Papiſts ſhould ſo much glory, the one of their fewnes; and the other of their multitude. For the truth of the doctrine muſt be proued by true and neceſſary argumentes taken out of the worde of God, and not by probable argumentes.

I ſpeake the truth in Chriſt, I lye not, my conſcience alſo bearing me witnes.] By theſe wordes are not only ouerthrowen thoſe thinges, which are repugnant vntounto that doctrine which we hauehave now ſet forth, but alſo there is declared the veryElection the fountaine of all good things fountayne of our ſaluation: the fountayne (I ſay) of iuſtification and grace. For it is the election of God from which doo flow all good thinges. Wherefore the Apoſtle minding to ſpeke of thoſe things, which the hearers would not take in very good parte, thought it good by ſome preface to prepare theyr myndes to geue eare vntounto him. For he which goeth aboute to perſwade any thing vntounto an other man, ought firſte of all to labor to win the hearer vntounto him. For we do not eaſely hearken vntounto thoſe, whom we ſuſpect to hate vsus. But this oration of the Apoſtle is ſo conterpeyſed and tempered, y^• it mought neither to much diſpleaſeWhat pre… chers ought to obſerue. the minds of y^e Hebrues, neither yet in y^• meane time mought hide any thing frō thē, which was nedefull for thē to know: which thing y^• preachers of our times ought to obſerue. For oftētimes we ſe y^• mē o…fēd in either part. For certain do ſo flatter theyr aduerſaries, y^• they remit vntounto thē many things which are not to be remitted, & they kepe in ſilence many things, which yet to ſaluatiō are very neceſſary to be knowē. On y^e other ſide, ſome ſeme to be moued with ſo great a zeale of piety, y^• they thinke it not inough to teach thoſe things which are true & neceſſary, vnles alſo they do al maner of wa…es exagitate & ſtir vp theyr aduerſaries, & by that meanes it cōmeth to paſſe, that thoſe men, whome they would bring vntounto Chriſt, being with ſuch reproches and clamors ſo made wery do not only, not embrace the truth ſo offred them, but alſo doo dayly more and more go backe from it. The chiefe ſentence of the Apoſtle in this place is this: I hauehave conceauedWhat grief is. an exceding griefe in mind, by reaſon of the reiectiō of the Iewes. Griefe (as ſayth Cicero in his Tuſculane queſtions) is a diſſeaſe which vexeth the mind, and it is taken by reaſon of the euill which ſemeth to be alredy at hand, and to be preſent. For that diſſeaſe which is taken for an euil, which is come, is not called griefe, but feare. If a man demaund, from whence this griefe ſpringeth. ILoueLove the cauſe of griefe. aunſwere, from louelove. For when it goeth ill with them, vntounto whome we would good, we beginne to be grieued. But if vntounto them, whome we care not for, or who are not deare vntounto vsus, there happen anye miſfortune, that is not cuſtomable grieuoſome vntounto vsus. The Apoſtle wonderfullye amplyfyeth hys ſentence. For he ſayth not only, foreign, that is, griefe, but alſo he addeth, foreign,The griefe or ſorrow of wemen in trauail. which word ſignifieth not a common griefe, but y^• wherewith wemen are payned when they are in trauell: then which griefe there is in a maner none counted more grieuous, or more bitter. And when he had ſayd Great, he added alſo, Continuall. For there are many grieues which continuance of tyme mitigateth. But Paul ſayth, that his griefe is perpetuall.

In my hart.] This is not a quality during but for a tyme, as is that which ſpringeth indeede of a vehement paſſion, but yet ſuch a paſſion, as is ſhort, and during but for a while. But this griefe had taken moſt deepe rootes in the hart of Paul. He calleth the Hebrues his brethren, although he was oftentymes very ill handled of them. He himſelfe was an Hebrew of the tribe of Beniamin, as he writeth in his epiſtle to the Phillippians. And he calleth them brethern according to the fleſhe, to ſignifie, that in religion he diſſented from them: as ſuch which had not obtayned either iuſtification or adoption by the faith of Chriſt.

I would wiſhe to be Anathema.] He mought hauehave ſayd, I would or could be content to be Anathema. But by a more vehement word, he would ſignifi… the force of hys wyll. To be Anathema, is a much more greater thinge, then to be plucked away or to be ſeperated. For theſe thinges may hauehave ſome end, butIt is neuer lawfull to put Anathema to any vſe. that which is made Anathema, it is neuer afterward lawfull to vſe. And to adde a greater emphaſis vntounto his wordes:

I my ſelfe (ſaith he) would wiſhe.] By whiche doubling of the pronoune, he would moſt expreſſedly ſignifie himſelfe. And when he addeth, From Chriſt, he yet alſo heapeth vp a greater waight: for he ſpeaketh of that Chriſt, whome, he affirmeth to be vntounto him, life, knowledge, wiſedome, iuſtification, and redemption, and from whome a little before he ſayde, he coulde by no maner ofWhat Anathema is. meanes be plucked away. What thing Anathema properly is, Chriſoſtome vponupon this place at large declareth. Anathemata (ſaith he) are thoſe thinges which being conſecrated vntounto God, are layde apart from other thynges, and which alſo no man dare once either touch or vſe. Wherefore by tranſlation thoſe men are called Anathemata, which are as perſons contagious and execrable remoued from the Church, and with whome no man dare afterwarde vſe familiarity. VntoUnto either of theſe Anathemata, this thing is common, to be ſeperated and remoued from men: but the conſideration is farre diuers. For the firſt are ſeperated for honor ſake, but theſe men for horror and hatred ſake, becauſe they are deteſtable. Wherefore ſometymes they are called piaculares, that is, polluted.Sacer, that is, holy, takē in good and …uell part. The lattines alſo do after the ſame maner vſe this word Sacer, that is, holy, both in good and alſo in euill part. For Horace ſayth Sacer inteſtabilis eſto, that is, let not the wicked man be receaued for witnes. Alſo Virgill, Auri ſacra ſames, that is, the wicked hunger of golde. The Hebrues alſo vſe in the ſame maner this word Cadoſh, in the either part: ſo that that word ſignifieth ſometymes to ſanctifie, and ſometymes to pollute: as it is written in the 2. chapter of the Prophete Haggeus, and in the 22. chapter of Deut. And amonge the ſame Hebrues by one and the ſelfe ſame word is ſignified both this worde holy, and alſo an harlot, as well male as female: as it is written in the 23. chapter of Deut. But Anathema in Hebrew is called Haram. But to returne to the Greke worde Anathemata are by an other name called foreign, that is, dedicated vntounto God. Becauſe that they are either ſeperated, or els ſuſpended, by this declaration it ſufficiently appeareth, what it was that Paul wiſhed vntounto himſelfe. The proues of his principall ſentence, wherein he ſayde, that he had conceaued ſo great a griefe, that he would gladly be made Anathema for his bretherne, are of two ſortes. The one is taken of witneſſes, and the other of the cauſe. And the cauſe is, for that they were Iſraelites, vntounto whome pertayneth the adoption, the lawe, the glory, the teſtamentes, the promiſes, and for that Chriſt as touching the fleſhe came of their fathers. And as touching the firſt poynt concerning witneſſes, he affirmeth, that he ſayth the truth in Chriſt, as though he ſhould hauehave to do before him, and ſhould cite him for a witneſſe of his ſaying. Farther he bringeth his owne conſcience as a witnes: and that rightly, eſpecially ſeing he entreateth of that thinge, whiche no man could knowe but Paul himſelfe. For none knoweth our affections, but we our ſelues onelyonly: and therefore Paul calleth his conſcience for a witnes as before the iudgement ſeate of God. And becauſe the conſcience may ſometimes be deceaued, foraſmuch as eueryevery man flattereth himſelfe more then is meete, and maketh his affections greater then they are in very deede, therefore addeth he.

In the holy ghoſt.] For the conſcience being by it directed and tempred, is neuer deceaued. Wherefore this othe of the Apoſtle conſiſteth of thre notable witneſſes. And he ſwereth with great waight not in a light or trifling cauſe, butOf what greate waight the othe of the Apoſtle is. in ſuch a cauſe, as bringeth a greate helpe to ſaluation: and alſo vntounto them vntounto whome he writeth, is very profitable. And ſeing he ſo earneſtly affirmeth with an othe, that he had conceaued ſo greate a ſorrow, as he hath now expreſſed, it moſt manifeſtly appeareth, that that foreign (that is, lacke or want of affectiōs) of the Stoikes, agreeth not with Chriſtians. For certaine things are ſo framed of nature, that ſtrength way ſo ſone as they are offred vntounto vsus, we by a certaineforeign of the Sto…ke not agreable with Chriſtians. naturall motion abhorre from them: as is death: and as alſo are bitter chances when they happen vntounto them, which are ioyned vntounto vsus either by kinred, or by countrey. Chriſt vndoubtedly wept for the diſcention of Ieruſalem: and was heauy, when his time was come, that he ſhould ſone after dye. And Paul in the latter to the Corrinthians ſayth, that when he ſhall come, he ſhal hewayle them which hauehave not repented. Samuell powred out teares for Saul, bycauſe God had reiected him: For whome alſo when he was ſlayne, Dauid wept with a publike ſorrow. Ieremy alſo with many teares & ditties, bewayled the captiuity and ouerthrow of his people. But theſe thinges (thou wilt ſay) happen vntounto our frēds by the prouidence and commaundement of God, wherefore when they ſo happen,Whether it be lawful to be grieued for the aduerſities of our neighbours. holy men ought not to lament for them. For we muſt chearefully obey the will of God, otherwiſe why do we dayly pray, Thy will be done? But thou muſt vnderſtand, that we may doo both, as our minde hath a reſpect vntounto diuerſe thinges. For when a man beholdeth the aduerſities and calamities of men, and eſpecially of thoſe men vntounto whome he is by any familiar aquaintaunce ioyned: then is he both grieued and alſo would gladly with a greate price redeme thoſe euilles. And contrariwiſe when we behold the decrée, prouidence, and will of God, we do not only take them in good part, whatſoeuer thinges they be, butThe Prophets differ in theyr kindes of ſpeach according to the diuerſity of the reſpect. alſo we receaue them gladly and with a cherefull mynde. Wherefore in the Prophets, there are red ſundry kindes of ſpeach, according as they had a reſpect to diuerſe thinges. Sometimes they ſeme to deſire God to turne away the calamities of ſinners and ſeme to bewepe and lament them: and ſometimes they ſeme to wiſh that they which hate God, may be puniſhed, and periſh. For our mynde like a Kameleon, which way ſoeuer it bendeth it ſelfe, putteth an affecte according to the nature of the thing which it beholdeth. Craſſus when he ſaw his ſonne ſlayne and his legions go to the worſe, Ye ſouldiers (ſayth he) fight cheareAn example of Craſſus. fully, & manfully defende your Pub. welth. For this mourning is my priuate mourning. Whē he looked vpō his own miſchance, he could not but lamēt: but when he ſet before his eyes y^• helth of y^• publike welth he called back his mind to cherefulnes. So did Brutus, & ſo did Torquatus ſley theyr own childrē, y^• the diſciplineWhether it wer lawfull for Paul to wiſh to be made Anathema from Chriſt of war, & publike liberty might be preſerued. But here ariſeth an other queſtion more diffic…l▪ how it was lawful for Paul to wiſh to be ſeperated frō Chriſt, when as we ought to louelove God aboue all thinges: and when as we rede in the Goſpel, He which loueth his father or mother, or bretherne more then me, is not worthy of me. This thing, ſayth Chriſoſtome, is ſo obſcure, that Paul ſemeth to ſpeake ridles. For foraſmuch as before he had ſaid, that he was perſwaded, that he could by no creature be plucked away from y^• louelove of Chriſt, by what meanes can he now wiſh to be made Anathema for his brethern? There hauehave bene ſome, which thought that Anathema in this place is Kimelion, that is, a deare treaſure, and of greate price: ſuch as noble men vſe to hauehave greate ſtore of, made of gold and ſiluer, and faſhioned with wonderfull greate conning: but this is a triflinge and childiſhe interpretacion. For if Paul had ment ſo, he ſhould not hauehave ſayd, from Chriſt, but, before Chriſt. Farther what a great acte were this I pray you: For there is none which deſireth not to be acceptable vntounto God, and to pertaine vntounto his flocke: eſpeciallye ſeinge he knoweth, that he is the chiefe goodnes. Farther if Paul ha… bene in ſteade of a treaſure before Chriſt, what ſhould that hauehave profited his brethern according to y^• fleſh? But a man peraduēture wil ſay that he might then the better make interceſſion for them before God. But foraſmuch as the prayers of the faythfull lene not vntounto the merites or dignity of thē that pray, but only to a true and liuely fayth, the Apoſtle ought not ſo diligently to put in theſe words in this place. For he prayed without intermiſſiō for other men, although according to thoſe mens opinion he ſhould not be Anathema. InThe commentaries aſcribed vntounto Ierome. dede Chriſoſtome reherſeth this expoſitiō, but yet he cōfeſſeth it to be ridiculous and foliſh. The commētaries which are aſcribed vntounto Ierome, ſay, that theſe are to be referred vntounto that time, wherein Paul perſecuted the Church of Chriſt: as though he would ſay, that he could not only not be by any meanes remoued from the louelove of Chriſt, but alſo that he was chiefely for that cauſe excedingly vexed, bycauſe in time paſt he had wiſhed to be a ſtraunger from Chriſt. Which interpretation when I more diligently conſider, I ſée, that it agreth nether with the wordes, nor with the intent of the Apoſtle. For this is his ſcope, that by reaſon of thoſe thinges whereof he will afterward ſpeake, he might perſwade the Iewes of his louelove towardes them: leſt he ſhould ſeme of hatred to ſay, that they are not now the people of God, but are vtterly ſtrange frō the promiſe. Which thing he could not hauehave obteyned by reherſing his ſinne, wherein he had perſecuted the Church of God. For the Iewes mought hauehave ſayd: Although hitherto thou haſt loued vsus, when thou heldeſt on our ſide, yet afterwarde when thou wenteſt vntounto Chriſt, thou didſt change thy minde: and becauſe thou haſt begone to hate vsus, therfore doeſt thou now ſpeake theſe euill thinges agaynſt vsus. But if theſe thinges be vnderſtand of the preſent ſtate, wherein he wrote this epiſtle vntounto them, and that by theſe wordes is ſignified, y^• he would euen thē alſo be Anathema from Chriſt for them, then can there be no doubt put of his good will towardes them. Wherefore theſe thinges ſerue nothing to the purpoſe of Paul if they be wreſted vntounto that time, wherein he was as yet an vnbeleuer. And that he was grieued for theyr diſtruction, and not for his ſinne, this playnly declarethPaul was ſory for the deſtruction of the Hebrued and not for his ſinne. which is afterwarde added: Not as though the vvord of God hath fallen avvay. For therefore he was grieued when he ſaw them periſh, bycauſe the promiſes of God ſemed to be infringed and violated. And as he denieth, that the promiſes of God are infringed: ſo alſo deſireth he to redeme euen with his owne diſtruction, that it ſhould not be thought ſo to come to paſſe, and thereby the name of God ſhould be euill ſpoken of. Herehence come thoſe teares and diſires, and not bycauſe he had perſecuted the Church of God: which yet I doubt not but it was a greate and continuall griefe vntounto him. But why he ſhould make mencion of that griefe at this preſen…e, there is no reaſon doubtles as far as I can ſee. Farther, what neded he to contend about thys thyng wyth an othe? For it was freſh in euerye mans memorye, what an enemy he had bene in tim…s paſt vntounto Chriſte. For hys perſecution was not done in corners, but publikelye and in the ſight of all. But thou wilt ſaye, he therefore ſweareth, to make men beleue that he was excedyngelye ſorye for that matter. For, that was ſecret, neyther coulde it be knowen of all men: but ſuche ſuſpicions as are obſcure are confirmed by an oth. But I thinke no man doubted, but that Paul was ſory for the hatred which he had borne againſt Chriſt, when as all men ſawe with how great a feruentnes he preached his Goſpell throughout the whole world. Wherefore theſe thinges were not ſo doubtfull, that they ſhould nede to be confirmed by an oth. Moreouer what great thinges ſhould he thereby ſpeake of himſelfe? or how ſhould he by this meanes commend himſelfe vntounto his brethren by ſwearing? But now let vsus heare what the true Ierome iudged, as touching this matter. For, that is a counterfeated Ierome which is aſcribed vntounto thoſe commentaries. But that isIerome ad Algaſiā … the true Ierome which writeth vntounto Algaſia, in the 9. queſtion. For he aſked hys counſell touching this place of Paul. And he anſwereth, that it is a queſtion of great waight, and not raſhely to be paſſed ouer, eſpecially for as much as the Apoſtle wyth an oth confirmeth thoſe thynges which he ſpeaketh. And with great admiratiō he addeth, that it is a prudence vnheard of, that a man ſhould for Chriſtes ſake wiſhe to be ſeperated from Chriſt. Straight way he compareth Paul with Moſes and contendeth, that either of them were endued with one and the ſelfe ſame ſpirite. For they were both paſtors of the people of God. And as Chriſt ſayth, It is the part of a good ſhepherd to geue hys lyfe for hys ſhepe. For to flye when the woolfe aſſayleth, is the parts of a hired ſeruaunt and not of a ſhepherd. Wherefore his iudgement is, that Paul deſired to dye for the ſaluation of his brethren. For he knew that he which would ſaue his ſoule, ſhould loſe it, and he which would loſe it, ſhoulde finde it. And to this end tendeth that which is before ſpoken, For thy ſake are we put to death all the day long, and are appointed as ſhepe to be ſlayne. Paul (ſaith he) deſired to geue hys body and lyfe, that their ſpirite myght be ſaued. Farther he addeth, that it may be proued by mo places th…n one, that Haram, that is, Anathema in the old testament, is taken for ſlaughter or killing. We confeſſe that in déede, the Apoſtle woulde and wiſhed to geue his life for the ſhepe committed to his charge, and for all thoſe which might be brought vntounto Chriſt, that in him might be fulfilled thoſe thinges which wanted of the paſſion of Chriſt. But many thinges declare vntounto vsus, that there can be no mencion made of that thing in this place. For firſt, they which ſo dye teſtifiing the fayth of Chriſt for the health of their neighbours, are not Anathemata, that is, men ſeperated from Chriſt, but are moſt nighly ioyned vntounto him. They are rather Anathemata, that is, ſeperated from Chriſt, which perſecute and kyll them. Farthermore, Haram, which he ſaith, ſometimes in the olde teſtament ſignifieth killing, could neuer be redemed nor be applied vntounto other vſes. For beaſts which after that maner were bound vntounto God, were deſtroyed by ſlaughter: and thinges without life could neuer be put to publike vſe, or vſe of common life. ButMartyrs which dye for the name of Chriſt are not made Anathemata. What Moſes deſired of God. Sepharadi. The opiniō of an other Rabbins. martyres which by preaching the truth dyed for the ſaluation of their brethren, were not for that cauſe ſeperated from Chriſt, but rather paſſed from this life, as men which ſhould euermore abyde with him. Moreouer what will …e anſwere of Moſes? For he deſired to be ſlaine, vnles God would ſpare the people; but put me out (ſaith he) of the booke which thou haſt written: that is (if we follow the common opinion) blot me out of the booke of the elect. For I allow not the cold fayned deuiſes of the Rabbines: among whom Sepharadi ſaith: If thou ſpareſt not the people put my name out of the booke of the lawe, that it be not red there. What more fond expoſition can there be deuiſed then this. An other of the Rabbines thinketh that to be blotted out of the booke which God had written, is nothing els, then to be remoued from the office of a magiſtrate, that he ſhould not be the head of the people, as God had commaunded in the booke of the law. This expoſition in dede ſemeth to be ſomewhat more witty and more likely. Howbeit by the wordes of the holy hiſtory it is confuted. For when Moſes feruently prayed, the Lorde anſwered, Let me alone, I wyll kill all thys people at once, for their contumacy towardes me, and will make thee a prince of an other people, both much greater, and alſo more noble. Wherefore there is no reaſon, why Moſes ſhoulde deſire to bée putte out of authority, that he ſhoulde not bee the head of that people, when as God of hys owne accorde and wyllingly offred that thinge vntounto hym. Wherefore we muſt nedes confeſſe, that Moſes deſired none other thing, then that which Paul now wiſheth for. Chriſostome is ſo much againſt this opinion, which Ierome defendeth to Algaſia, that he ſayth: That ſuch as ſo thinke, are ſo farre from the truth, as a blindeman is from the light of the ſunne. And of this his confutacion this reaſon he bringeth. Paul (ſaith he) had before ſpoken many thynges of that ſtraighte coniunction which he had wyth God, when he ſayd: that neyther tribulation, nor anguiſhe, nor perſecution, nor hunger, nor nakednes, nor daunger, nor ſworde is able to ſeperate hym from the louelove of God. After that, as though he had not yet ſatiſfied himſelfe, he addeth, neyther death, nor lyfe, nor aungels, nor principalities, nor powers, nor thynges preſent, nor thynges to come, nor height, nor depth, nor any other creature. Now after the rehearſall of ſo many and ſo great thynges, what more weighty or more noble thyng could he bryng, which could excell theſe thynges? Could this, that he would gladly ſuffer death, to bring hys brethren vntounto Chriſt? But this (ſayth he) is a very ſmall matter, if it be cōpared with thoſe thynges before ſpoken. For before he had twiſe mencioned death: but he whiche refuſeth to geue hys lyfe for the truth, and for the health of his neyghbour, ſeperateth hymſelfe frō God by feare of death. And therfore he ſhould hauehave added no new thing to that which he before had ſpoken. Wherfore we ought to thinke that Paul had a regard to farre greater thynges, then theſe men ſuppoſe he had. There is an other opinion of thoſe, which thinke that Paul referred not theſe thinges vntounto the time wherin he wrote them, but vntounto that tyme wherin he liued a ſtraunger from Chriſt. For the better declaration wherof, we ought to vnderſtand, that there are certaine men, which after that they hauehave caſt themſelues hedlong into any thing, endeuour themſelues by al meanes to draw others to the ſame, not that the place and eſtate wherinto they hauehave tranſferred themſelues, liketh them, but that hauing many companions ioyned vntounto them, they might either be the leſſe reproued, or els the thing which they hauehave yll begon, might hauehave a more tollerable ende. And thus theſe men expounde the woordes of Paul. The Iewes mought hauehave ſuſpected, that Paul for that cauſe deſired to bring al other mē vntounto Chriſt, for y^• he himſelf had already geuē himſelfe vntounto him, & not for that from the harte he counted the thing good. But not ſo, ſaith the Apoſtle: yea rather ſo deare is your ſaluation vntounto me, that ſo from the hart I deſire to communicate this good thing vntounto you, that I would wiſhe my ſelfe to be accurſed from Chriſt, and not to be yet called vntounto him, ſo that ye might come vntounto him: that is, I would earneſtly deſire, that ye might hauehave come to Chriſt before me. And this thinke they, is, to be made accurſed for his brethrē. And to hauehave ſome ſhew to proue this: Thou ſéeſt (ſay they) that he ſaith not, that he deſireth now to be made accurſed (for that could he not do, after he was once conuerted), but onelyonly, he wiſheth himſelfe to be made accurſed, that is, when he was not yet conuerted vntounto Chriſt. But eueryevery man may eaſely ſée, that this interpretacion is wreſted and troubleſome, and yet if we ſhould receiue it, Paul ſhould not auoide it, which he ſemeth moſt of all to eſchue: For what? do they not conſider, that he which of louelove deſireth to hauehave bene once in times paſt accurſed from Chriſt, the ſelfe man deſireth this alſo, now to be made accurſed? For if he ſhould hauehave done that to the honour of God, how ſhould he not do this alſo to the honour of God? Howbeit this interpretation among others hauehave the Gréeke Scholies. I will not now ſtand any longer aboutGraeca Scholia. the confutatiō therof, for that I doubt not, but there are not many which wil defend it. There ar others which go about to proue this deſire of Paul by the law of God. Men (ſay they) are ſo framed, y^• eueryevery man when he is in trouble & aduerſity, deſireth gladly to be redemed by ſome other man, yea euen with the hurt of him which ſhould redeme him. They adde moreouer, that the law of God is, that we ſhould louelove our neighbours as our ſelues. Wherfore, foraſmuch as we our ſelues would gladly deſire, that an other man ſhould be damned for vsus, therefore we ought alſo to wyſhe the ſame to others, that we our ſelues ſhould be damned for them, leaſt we would otherwyſe to be done vntounto oure neyghboures, then we woulde to bee done vntounto oure ſelues, if we were in the like caſe. And farther they ſay, that eueryevery one of vsus ought ſo to louelove his neighbor, as Chriſt hath loued vsus, but Chriſt for oure ſakes did not only geue his life vponupon the …roſſe, but alſo was made a curſe and was after a ſort forſaken of the father. For he cryed, My God, my God, why haſt thou forſaken me? Wherefore they conclude, that that thing which Paul and Moſes did, was dew hy the Law. Here if thou demaund, who cā performe this Law. They will anſwere, no man: but yet are not godly men for that cauſe condemned. For (ſay they) we all dayly want muche of the iuſte obſeruation of the Law: but our dayly falles are forgeuen vsus for Chriſtes ſake, and that which wanteth of our righteouſnes, is made good by the righteouſnes of the Lord, which is aſcribed vntounto vsus through …ayth. And yet ought not anye man therefore to ſlake his endeuor to performe this kynde of commaundement We muſt labor as muche as lieth in vsus: if it ſuccede not we ought to lament: and ſo ſhall it come to paſſe, that …inne ſhall not be imputed vntounto vsus, ſo that we doo not vtterly ſhake of our endeuor: which thinge ſome men doo, which ſo farre fall, that they hate theyr enemies and perſecute them: but we ought not ſo to flatter our ſelues. For there are certayne kinds of ſinnes ſo greauous, that they can not ſtand with fayth and charity. Howbeit we muſt confeſſe, that this vertue, which we ſe was in Moſes & in Paul is a verye rare vertue. Wherefore this vertue may be called heroicall or noble. This in dede is a good interpretation, and commended of thoſe men, vntounto whome in very dede for piety and learning ſake I attribute very much. But in conſidering it, I finde two greate doubtes. As touching the firſt, Augustine in his booke de Sermone domini in monte, ſaith,How this is to be vnderſtand, that we ſhould do vntounto others that which we would ſhould be done vntounto vsus. That that ſentence of Chriſt, that we ſhould do vntounto others, that which we would ſhould be done vntounto our ſelues, is to be vnderſtand of an vpright and iuſt will. For when we deſire to hauehave any thing done vntounto vsus, which is vpright and iuſt, it is mete, that we performe the ſame thing vntounto an other man. But if we our ſelues ſhould deſire any thing, that is filthy or vniuſt then is it not mete, that we ſhould doo the ſame thing vntounto our neighboure. For ſuppoſe there were an vnchaſt and wicked mā, which through filthy counſell would be content his wife ſhould play the harlote: ſhall he therfore with out ſinne defile an other mans wife? And if a man being in deſperation in aduerſities would deſire, that one ſhould kill him: ſhall it for that cauſe be Lawefull for hym to kill hys neighboure. WhereforeIt is not iuſt that a man ſhould deſire to hauehave an other man▪ puniſhed for himſelf. for as much as I do not thinke y^• the will of y^• man is iuſt, which to be deliuered from the puniſhment of death, would deſire to hauehave an other to ſuffer in hys place, neither alſo can I thinke that a man is bound to deſire vntounto hym ſelfe dammantion, to the end an other man ſhould be deliuered, bycauſe he deſireth to hauehave ſuch thinges vntounto him ſelfe. For (as I hauehave ſayde) he deſireth y^• againſt reaſon, and iuſtice. Wherefore if damnation be ſometimes wiſhed for the brethren ſake, it is for ſome other cauſe to be wiſhed for. The ſecond doubt is concerning Chriſt: For although he for our ſakes ſuffered death, yet was he not in very dede ſeperated from God, but that his humanity was holpen, when vponuponChriſt was not for our ſakes ſeperated from God. the Croſſe he ſuffered all extreme payns. He was alſo made a curſe as touching the puniſhement of the law, which puniſhment he ſuffred for our ſaluation ſake and he was counted as a blaſphemer, and an vngodly perſon, and being as it were conuinced of theſe crimes, he was condemned, but yet was he not by eternall damnation ſeperated from God. Eraſmus ſayth, Optarim, by the potentiall mode, which ſignifieth, I would hauehave wiſhed, namely, if it were poſſible. But this expoſition diſolueth not the doubt. For herein is the doubt: whether it be lawfull for the ſaluation of our neighbour to wiſhe or to deſire to be made accurſed from Chriſt. And it might ſeme, that although it were poſſible, yet a good man ought neuer to hauehave any ſuch thought to enter into his harte, to deſire this thing, eſpecially ſeing there can nothing be found better then God. There are others whiche thynke, that Paul when he wiſhed theſe thyngs, had his cogitatiō fixed only vponupon the deſtruction & perdition of the Iewes and …or y^• cauſe he was ſo much greued, that ſtraight way by a certayne force of charity he would redeme them, euen with his owne condemnation. Which force foraſmuch as it came from the holy ghoſt and from charity, could not but pleaſe God. Theſe are not (ſay they) the wordes of a man conterpeſing himſelfe betwéene God and the ſaluation of his neighbour, as one which as it were after a déepe deliberation would preferre theHoly men are liberall of theyr owne thinges. ſaluation of his neighbours, before Chriſt: but as holy men are liberall of their owne thinges, ſo he conſidering the damnation of the Iewes, for as much as he was deſirous by ſome meanes whatſoeuer it were to put it away, was willing to offer for them, if it were poſſible, euen his owne damnation, that as it were by an exchange made, they might be deliuered. Neither offred he himſelfe in ſuch maner, as though he would be a ſacrifice for them, or that he thought himſelfe worthy ſo great honour, that if he himſelfe were condemned, they ſhould be delyuered: but becauſe he had no greater thing to offer. But this opinion is hereby weakened, becauſe it is not very likely, that Paul wrote not thoſe thinges which he wrote with great deliberation and aduiſement. Wherefore he was not by violence or raſhely impelled to ſpeake theſe thinges, but by great and wayghty deliberation: that by what meanes ſo euer it were, he might redeme the ſaluation of his brethren. Neither know I whether ſuch a will, which afterward nedes to be corrected by the iuſt rule of the louelove of God, whome we ought to louelove aboue all thinges, may be aſcribed vntounto the holy ghoſt or no. And foraſmuch as Paul ſpeaketh as it appeareth of a matter of vehement charity, it ſéemeth not probable that only a certayne firſt motion ſtirred him, whereof we may doubt whether it procede from the holyghoſt, and whether it a gree with the perfect louelove of God, if it be not amended. Now reſteth to rehearſe the opinion of Chriſoſtome, which for as much is my iudgement is of all other moſt playne, eaſy, and true, ought to be taken as agreeable vntounto the wordes of the Apoſtle. Firſt, ſaith he, the cauſe of this deſire in Paul is to be ſought for: which if we be ignorant of, then may we eaſely erre. As when he circumciſed Timothe, when he polled his hed, when he tooke vponupon him the vow, vnles a man know to what end he did theſe thinnges, he might eaſely ſuſpect that he was become an open Iewe. But if a mā wil more narrowly conſider the thing, he ſhall eaſely diſcharge him of all maner of Iewiſhnes. Neither is this conſideration to be had in Paul only, but alſo in Abraham, in Phinees, and in Elias: which men vnles thou diligently examine their cauſes, thou maiſtWhat cauſe braue Paul to this deſire. count for homicides. Wherfore let vsus demaund of Paul: Who moued thée O Paul vntounto this thing, to be made accurſed from Chriſt? He will anſwere vndoubtedly, No man perſwaded me ſo to do, but Chriſt himſelfe I would wiſhe in déede that my brethren according to the fleſhe, ſhould be ſaued: Howbeit I hauehave not fixed the end of my deſire in them. For this hauehave I wiſhed, not only for their ſakes, but chiefely for Chriſtes ſake: that in this thing his grace and truth might moſt of all ſhine abroade. And it ought not to ſéeme abſurde vntounto any man, if I hauehave preferredIt is not abſurd for a man to preferre the dignity of Chriſt before his owne ſaluation. the dignity and honour of Chriſt, before mine owne ſaluation. But this ſéemeth much to be againſt this ſentence, for that Paul made no mencion of this principall end, and of this his chiefe entent. But neither did he y^• without a cauſe. For he entended warely to ſet forth his matter, which if he ſhould hauehave openly ſpoken, ſhould not ſo well hauehave ſerued his turne. For while he wente aboute to perſuade his bretherne according to the fleſh, how much he loued them, in that he ſaid that he wiſhed for theyr ſakes to be accurſed from Chriſte, if he had added, that he had done it for the honor of Chriſt whom he worſhipped, I cannot tell what might ſeme to be dimiſhed of that louelove, which he ſayd that he bare towards his brethren. Wherefore he cunningly kept that in ſilence, wherein yet was the chiefe and principall cauſe of his deſire. Howbeit leaſt the prudent reader ſhould in any wiſeWhy he made no mencion of the principall cauſe of his deſire. erre, he hath ſo tempred his wordes which follow, that by them he may very eaſely gather what his meaning was. For thus he writeth: To whome pertayneth the adoption, the couenantes, the glory, the geuing of the lawe, the worſhippyng, the promiſes, of whome are the fathers, of whome is Chriſt according to the fleſh: who is God ouer all, bleſsed for euer, Amen. Theſe wordes being well and diligently examined do declare, what Paul had a regard vntounto in this his ſo feruent deſire. Let vsus call to memory, that the Iſraelites were called of God: that they abode long in the profeſſion of God: that they kept the lawes of God a longe tyme: that they by innumerable Prophetes receaued promiſes of Chriſt to come, and of other good thynges. Foraſmuch therefore as they had bene ſuch men, and yet ſemed now to be excluded, and other nations which were ignoraunt of God, and geuen to moſt filthy idolatry were placed in their ſtede, many began to be offended at the prouidēce, fayth, and gouernmēt of God. Wherfore ether they blaſphemed him, or ells they made exclamation openly, that this was not the Chriſt promiſed in the Law. Theſe thinges troubled Paul excedingly much: For he would not that in the affayres of the Goſpel ſhould be brought in a ſtage matter, or a matter of paſtime, as though that which god had promiſed to one people, he would geue to an other: and as though Chriſt was borne for the Iewes, but profited none but the Gentiles. And that Paul was by this reaſon chiefely moued, that manifeſtly declareth, which is a litle afterward added, Not as though the word of God The end of Moſes requeſt.hath fallen away. By which wordes he declareth, that he admoniſhed vsus of theſe thinges, leſt any mā ſhould thinke that the promiſes of God were not ſure. And none other entent had Moſes, whē he deſired to be blotted out of the booke which God had writen, thē that God ſhould ſpare the people. For he geueth this reaſō, Leſt peraduenture it be ſaid, that God hath brought a people out of Egipt: but was not able to bring to paſse that they ſhould obteyne the Land, which he had promiſed them: and therefore would he kill them in the deſert. Nether doth Paul in this place ſay, that hePaul deſired not to ceaſe of frō louing of God. EueryEvery man ought to preferre the honor of God before his owne felicity. Why Paul wiſhed not this thinge for the Gentils. wiſheth to be ſeperated from the louelove of God (for he would by no meanes ceaſe of from louing of him:) only he wiſheth to be excluded from the bleſſed coniunction with God, to be deuided from the fellowſhippe of the Angelles, and of the ſayntes, to be depriued of the fruition of eternall felicity. And this thing ought eueryevery one of vsus to deſire, namely, to preferre the honor of God before his owne felicity. And Paul ſpeaketh not theſe thinges of the Gentiles as he doth of the Iewes: not that he would not doo as much for them alſo, when the like danger of the honour of God ſhoulde happen: but bycauſe then he entreated not of the Gentiles. For they on euerye ſide of theyr owne accord came vntounto Chriſt, whē as the Iewes moſt vehemētly reſiſted him. The ſame Chriſoſtome vponupon Mathew (expounding this place, It is better that one member bee cutte of, and caſt away, then that the whole body ſhould periſhe) ſaith: That Paule conſidered this thing, that rather he being cut of and made accurſed, God might hauehave glory of the greate body being ſaued, thē that he himſelfe ſhould be ſaued, and a greate multitude of Iewes, which were like vntounto a certayne greate body ſhould be caſt into hell fire. This ſo greate louelove of Paul …arre paſſeth the affect of all parentes toward theyr Children. And ſo greate was it that Chriſoſtome writing touching prieſthode, ſayth, that he was for a iuſt cauſe feared a way from that office, bycauſe he ſaw himſelfe to be farre diſtant from ſuch kinde of louelove. The ſame Chriſoſtome de prouidētita dei writeth, That Paul deſired rather to liue in hell, then to ſe his brethern condemned. And he addeth, that it was a greater vexation vntounto Paul to ſe the diſtruction of hys brethern the Iewes, then if he himſelfe ſhould hauehave bene tormented in hell. For he deſired that torment rather, then to ſe his brethern periſh miſerably. Nether was he deceaued in this iudgment. For it came not from reaſon or vnderſtanding, but from the impulſion of the ſpirite of God. The Schoolemen differ not muche from thys interpretation of Chriſoſtome. For Thomas ſayth, That Paule neuer wiſhed for the ſeperation from God which cōmeth through ſinne, nether coulde he wiſh for it keping charity: but for the aduauncement of the glory of God it was Lawfull for him to wiſh for the ſeperation from felicity. Yea y^• ſame Thomas addeth, That Paul ſomtimes deſired for his bretherns ſake to be ſeperated from that felicity, and to hauehave it differred for a time. For vntounto the Phillipians he writeth, That to dye ſhould be vntounto hym gayne, howbeit it was profitable for them, that he ſhould abide in the fleſh, & he ſheweth that he both deſired and alſo hoped that God would graunt, that he might be conuerſante with them for a time. So (ſaith Thomas) mought he alſo in this place for the helth of hys brethern wiſh to be ſeperated from God, ether for euer, or elſe for a time. But that theſeTheſe words cannot be vnderſtande of a ſeperation for a time. wordes can not be vnderſtand of a ſeperation for a time, this word Anathema ſufficiently declareth. For Anathema ſignifieth y^• ſeperation from commō vſe, which can neuer by any meanes be reuoked, or reſtored againe. But this Greke word foreign, may ſignify not only, I did wiſhe, but alſo I did pray. NeytherPaul wiſhed for that thing which could not be done. The will is ſometimes rauiſhed to thinges impoſſible. ought we to meruayle, that Paul wiſhed for this thing, although it coulde not come to paſſe (for there is no doubt, but that he was one of the predeſtinate) for our will is oftentimes rauiſhed vntounto thoſe thinges which are not poſſible to be done. For ſo prayed Dauid: Who ſhall geue me power to dy for thee my ſonne Abſolon. When yet it could not be, that he ſhould dye for Abſolon.

That are my kinſmen according to the fleſh.] Affinity of the fleſh is oftentimes an occaſion that maketh vsus to louelove our neighbour and that of charity. Paul Affinitie of the fleſh is an honeſt occaſiō to make vsus to louelove our neighbor.ſaith to Tim. He which hath not a care of his own, and eſpecially of his houſholde, hath denied the fayth, and is worſe then an infidel: for y^e vnderunder the pretence of religion, he leadeth a worſe life thē infidels, who being led only by y^e inſtinct of nature, are louing towards their kinſfolks, & prouide thinges neceſſary for thē. Wherfore, we ought to thinke y^• the cōiunctiō of the fleſh & of kinred is geuen vntounto vsus of God, as a pricke to charity, not y^• we ought to hauehave a regard to ſuch thinges as be our owne, but as adioyned vntounto vsus of God. For otherwiſe there is none which doth choſe vntounto himſelfe parentes, brethren, or countrey. Wherfore we ought to hauehave a care of thoſe which are geuen to vsus of God: and not to beſtow our endeuor as we liſt our ſelues without choyſe: not that we ought not to louelove, and to do good to all mē whatſoeuer they be. Now onelyonly he entreateth of degrées, and ſheweth an ordinary and an accuſtomed way, wherehence we muſt begin: vnles peraduenture ſome occaſion more neceſſary draw vsus an other way. How then doth the Apoſtle ſay in the latter to the Cor. that he knew none as touching the fleſh, yea neither Chriſt him ſelfe? There, to know, is, to put confidence: for he ſaith, that he did no more put cō fidence in any outward thing, but in Chriſt onelyonly. For the falſe Apoſtles continually boaſted of their Iewiſhe religion, of the ſtocke of Chriſt according to the fleſh, of the law, of ceremonies, and other ſuch like, as though of theſe thinges ſhould depend the ſaluation of men. Theſe thinges in déede are benefites of God, and thoſe not to be contemned, but yet without Chriſt no man ought to put confidence in them. This meaneth Paul in that place by theſe wordes, to know accordyng to theThe fleſh of Chriſt without faith profiteth not. fleſh, yea euē the fleſh of Chriſt without a true and ſound faith nothing profiteth. For ſo Chriſt himſelfe ſaith in Iohn. The fleſhe profiteth not any thyng, it is the ſpirite which quickeneth. Wherfore we hauehave not now knowen Chriſt by the iudgement of the fleſh, neither do we conſider him according to the baſe conditions which he had whileſt he was here on earth. Paul before when he was of the Iewiſh religion attributed much vntounto theſe thinges: namely, that he was a Iewe of the tribe of Beniamin, a Phariſey, and that of his people ſhould Chriſt be borne. Yea he then in theſe thinges did put the whole ground and ſtay of his ſaluation. But beyng afterward conuerted vntounto Chriſt, he placed al his confidence in faith in him. Wherfore he ſayth: that he now knewe nothing according to the fleſh: namely, in that manner that he had before knowen.

Which are Iſraelites.] From a priuate condition, wherby they according to the fleſh were knit vntounto him, he aſcendeth to a publike condition: namely, y^• they were Iſraelites, that is, the people of God, Teuolah the choſen people of God derePlaces made noble by the Gods vntounto whome they were conſecrated. vntounto them the flocke, the ſhéepe, the lot, and the inheritaunce of the Lord. Many nations and cities had a wonderful great delight in themſelues, for that they were conſecrated vntounto certaine Gods. Athenes was commended of Minerua. Dolos the …land, of Apollo and Diana. Cicero againſt Ʋerres, praiſeth al Sicilia, but eſpecially the mountaine Etna, for that it was conſecrated vntounto Ceres, as though it were wholy nothing els, but an houſe and temple of Ceres. How much more honorableThe Iſraelites were, cō ſecrated vntounto God. was it to y^• Iſraelits, for y^• their whole natiō was conſecrated vntounto y^• true God the creator of heauen and of earth? Hereby ought we to learne, that the giftes of God can not be ſo contaminated of men, but that they are perpetuallye to be commended. And that we ſhould not here erre, Paul maketh an excellent diſtinctionWe muſt make a diſtinction betwene the giftes of God and betwene the m… that are adorned with thē. betwene the giftes of God, and betwene the men that are adorned with thē. The giftes of God are alwaies to be highly commended, but the men as they behaue themſelues, are either to be diſprayſed or to be commended. Before in the 3. chap. Paule ſpake of the ſelfe ſame matter when he ſaid: What is then the preferment of the Iewe. He anſwereth, hauing a reſpect vntounto the giftes of God, Much eueryevery maner of way: Firſt becauſe vntounto them are committed the wordes of God. For what if ſome of them hauehave not beleued? Hath their incredulity made voyd the faith of God? God forbid: Howbeit afterward, when he entreateth of ſaluation, where he hath a reſpect vntounto the common vices of nature, & vntounto infidelity and other ſinnes, he ſpeaketh otherwiſe. Wherin then do we excell them? No maner of way. And to declare how much he eſtemed thoſe giftes, be they neuer ſo excellent, if we want faith, and be agaynſt Chriſt, in his epiſtle to the Phil. when he had reckened vp all the things which he had when he was of the Iewiſh religion, he ſaith: That he counted all theſe things as loſses and donge. For that being ſeioyned from faith, they do nothing but puffe vsus vp, and more and more lead vsus from Chriſt.

Iſraelites.] This is a name deriued of their father Iacob… & it is a much moreTo be called Iſraelites is more excellenter then to bē called Iacobites. excellenter name, thē if they had ben called Iacobites, for they receaued that name, not of y^• name which was geuē vntounto y^• Patriarch at his birth, but whiche he got by a victory, & by ſuch a victory, wherin he ouercame God himſelf. Ther is ſet forth vn to vsus no ſmal nobility of that man of whom they tooke their name, when as he isWhy Iacob was called Iſraell. ſaid in wraſtling to hauehave ouercome euē God himſelfe. For therfore was he by God called Iſraell, as it were a prince with God, and who had preuailed againſt God. And together with the name he receiued a ſigne or a token, or marke in his body. For after that time he began to halt. The godly ouercome God, when they ouercome the temptations ſent of him. Abraham was tempted of God, to ſtay his ownHow the godly … to ouercome God. ſonne, that temptation he ouercame, and was made therby moſt famous. They alſo ouercome God, when they ouercome all aduerſities, which vndoubtedly happen not vntounto them, without the prouidence and gouernement of God. So reade we in the holy ſcriptures, that Iob and many other holy men did. And they ſo ouercome that vntounto them all thinges worke to good. Finally they ouercome, when wyth a liuely and perfect faith they embrace the promiſes offred of God, though they be neuer ſo hard and difficile. So Abraham when God promiſed vntounto him ſéede, ouercame ſence, which reſiſted: reaſon, which diſſuaded: and the feblenes of his vnfruitfull body, and the age of his wife, and her perpetuall barennes vntounto that tyme. He beleued God, and wonderfully gaue vntounto him his due glory. Theſe are thoſe moſt notable victories, by which God delighteth to be ouercome, and geueth a bleſſyng vntounto thoſe which hauehave ſo ouercome him. Their names are chaunged, ſo that theyAn allegory of the halting of Iacob. are called princes with God, to the ende they ſhould not aſcribe ſuch victories vntounto themſelues, but vntounto God. They ought rather to count, that they hauehave receyued them at his handes, through whoſe grace onelyonly they hauehave obteyned them. They ha…t and hauehave a weake thigh, for that the fleſh, ſinne, and the remnantes of original corruption, the more we ouercome in this kinde of wraſtling, the more weaker are they made.

To whome pertayneth the adoption.] That they were the kinſemen of Paul as touching the fleſhe, if came vntounto them by naturall propagation. Now he turneth his ſpeach to thinges which farre paſſe all nature, namely, that mē ſhould by adoption be made the ſonnes of God. This they can not be by nature, but by the ſingular mercy of God they …btains by adoptiō to … …ade his children. H…reby is very manifeſt, that which I before did put you in minde of, that from theThe Hebr… alſo were … op…ed of God in to children▪ people of the Iewes is not to be taken away adoption, but that they alſo were the …nce of God. But we ſpeake not of the whole multitude confuſedly, but of holy …en a…d of the faithfull w…ich were amongſ… that people▪ But thou wilt ſay, that they …ad the ſpi…te of …ondage. I graunt they had in conſideration of the tyme, wherein they were holden vnderunder the multitude of ceremonies. But this nothingTheſe are not contr…y, …o …a… …he ſpi…i…e of … are, a…d to … the … children of God. letted their adoption, as Paul declareth to the Galathyans. So long tyme (ſaith: her) as the … is a child, be nothing differeth from a ſeruant. For he lyueth vnderunder tutors▪ go…er…e…, and ſcholemaſters▪ vntill the tyme appoynted of hys father, when as yet notwythſtandyng he is inde…d… the heyre and Lord of all. And if they pertayned to adoption, then muſt it nedes follow, that they were endewed both with fayth and with the ſpirite. Yea if thou wilt hauehave a conſideration to the ancientnes of tyme,The children adopted hauehave both the ſpirite and faith. they attayned vntounto this ad…ption before vsus. God not only graunteth vntounto holy men to be by adoption called the ſonnes of God, but alſo communicateth vntounto them of his nature, and geueth vntounto them the holy ghoſt: which thing men can not do, when they adopt any man for their child. Moreouer, as Paul hath before admoniſhed,God vntounto his adopted children communicateth of his nature we ought to remember, that after adoption followeth the inheritaunce, that is, that they ſhould be the heyres of God, and fellow heyres of Chriſt.

Glory.] They which write of glory do ſay, that it conſiſteth in two thinges▪ the one is, to hauehave an honorable opinion of a man, the other is, that that eſtimationWherin conſiſteth the nature of glory. be ſet forth by ſome outward ſignes. Theſe two thinges did God moſt aboundantly performe vntounto the people of the Iewes. For he did not only beare good will towardes them, but alſo continually many maner of wayes declared this his good will towardes them. He placed amongſt them the Arke of the couenant, as hisGod ador…ed the Iſraelites with glor…e. habitacle: there he heard their prayers and requeſtes, and gaue oracles vntounto them that ſought them. In Deut▪ it is written, That there was no nation ſo notable, which had God ſo nigh vntounto them as had the Iſraelites, when as they called vponupon hys name. That glorious Thraſo in Enucho, boaſted that the king delighted to hauehave him in his ſight, and that whē being ouerweried with affaires he would caſe his mind of that burthen and care, he would ſend for him, and make him ſitte with hym at his table apart and alone: and hereof he ſo boaſted, for that he counted the entier familiarity of the king as a great glory vntounto him. The Hebrues alſo had glory, not only in reſpect of God, but alſo by compariſon vntounto other nations. For Dauid ſaith in the Pſalme, God hath not done ſo to eueryevery nation, neither hath …e manifeſted his iudgementes vntounto them.

The geuing of the Lawe.] foreign. When God had now choſen the Iewes to be his people, he would alſo inſtruct them with good lawes: with lawes▪ (I ſay) farre paſſing all the lawes either of Solon, or of Liturgus or of N…ma, or of Minos.

The couenauntes.] foreign, that is, couenauntes. This worde although ſometimes it do ſignifie promiſes, yet becauſe afterward is mencion made of them, in this place it ſignifieth (as we hauehave ſayde) couenantes, which God oftimes made with the people. And therefore the Apoſtle vſeth the plurall number.God oftentimes renued the couenant made with the Hebrues. For God made a couenaunt with Abraham, with Iſaack and with Iacob: and renued the ſame afterwarde vnderunder Moſes, I…ſua, and Io…ias, and laſt of all hath ſealed it through Chriſt. In theſe couenauntes were the Iewes long tyme comprehended, before that we were adopted of God. Touching the olde couenauntIn the new couenant the Iewes were …efore the Gentils. there can be no doubt: and as for the new, it is play…e by the hiſtory both of the Apoſtles and of the Goſpell. For the Apoſtles came firſt to Chriſt: and by them afterward were called the Gentles. And of ſo great waight were theſe couenantes, that they were ſealed not only with wordes, but alſo with outward ſignes: theirs▪ by circumciſion: and ours, by baptiſme.

VVorſhipping.] foreign, in this place ſignifieth the maner of worſhipping of God: which vntounto the Iewes was ſo preſcribed of God, that it was not lawfull for them to adde any thing thereunto. But not in that caſe were the Gentils.The rites & ceremonies of t…e Gentils were not conſtant. For they in their idolatry continually deuiſed new rites and ceremonies.

Promiſes.] Of theſe dependeth ſaluation. For they which beleue the promiſes of God, hauehave both remiſſion of ſinnes, and eternall felicity. Amongſt the Iewes were extant promiſes not only of their ſaluation, but alſo of the calling of the Gentles. But the Gentles themſelues had no ſuch promiſes geuen themAmongſt the Iewes were extant promi…es of the calling of the Gentils. of God. Yea rather if a man conſider the oracles and anſweres of idols, he ſhall ſee that they had a greater care to foretell thinges to come, then they had to promiſe to do any thing. But the promiſes of God are of two ſortes, ſome are of thinges temporall: and ſome of Meſſias, and of eternall ſaluation. Here letThe Idols fore…olde thinges to come, but promiſed not that they would do any thing. Two kindes of promiſes. The promiſe touching Chriſt was comprehended in the other promiſes. It is no ſmall matter to be borne of holy fathers. vsus note that the promiſe made touching Chriſte, was comprehended in all the other promiſes: & in thoſe tēporal good things, this one good thing was alwayes promiſed. There is yet alſo an other diſtinctiō of promiſes: for ſome are pertayning to the lawe, and ſome are pertayning to the Goſpell. Touching which foraſmuch as we hauehave before aboundantly ſpoken, now to repete the ſame agayne it is not nedefull.

Of whome are the fathers.] This prerogatiue is of no ſmall waight: for it is a great matter to be borne of godly and holy parentes. For God promiſeth in the lawe that he would do good vntounto godly and iuſt men, euen vntounto a thouſand generations. But this is not to be attributed to the dignity of the carnall ſéede or naturall generation. For by it men are borne the children of wrath, and obnoxious vntounto originall ſinne. But whatſoeuer good thing happeneth vntounto th… children of the ſaints, the ſame is wholy to be aſcribed vntounto the mercy of God.The ſanctification of the children is not …raduced of the ſ…de of the patent…s. Whatſoeuer good thing happeneth vntounto the children of the Saintes, it commeth of the mercy of God. The grace of God is not bound to the gene…ation of the fleſh Euell childrē borne of holy paten…s obtainy many good thinges And that we mought vnderſtand that theſe thinges come not of nature, we ſee that it oftentimes happeneth otherwiſe, that the children of vertuous men ar… wicked, and that of good parentes are borne moſte wicked children And ſometimes alſo it happeneth that of moſt wicked and moſt vngracious mē are borne notable and excellēt children. For God hath not bound his grace to the elemēts of the world: howbeit he hath geuen a promiſe which can not faile. For the children of the Saintes are either ſaued at the length, or doubtles by the ſociety of their parents, and by their education they obtayne many excellent giftes of God, and occaſions and prickes to leade a good and holy lyfe, euen as they which commonly are borne of other men. For Iſmaell and Eſau although at the laſt they became ill and wicked, yet had they of their godly parents much commodity touching y^• immitacion of piety. They had at home examples of holynes: they continually heard the word of God: they were initiated with circumciſion: they were vnderunder y^e tuitiō of their parentes occupied in ſacrifices, geuing of thankes, and infinite ſuch godly exerciſes. Wherefore we can not deny, but that God after Chriſt came offred himſelfe vntounto them, as well as to the Gentles. For the Lord himſelfe vouchſafed to be the miniſter of their Church: and the Apoſtles began firſt to preach the Goſpel vntounto them. For as we reade in the Actes of the Apoſtles, they turned not to the Gentles, before they were repulſed of the Iewes. Wherefore to be borne of holy parentes and godly predeceſſors, is a gift of God not to be contemned. And the ſame, ſo that faith and piety be adioyned, excedingly conduceth to ſaluation: but without them it heapeth vpTo be bor… of godly parēts without faith and pietie …ncreaſeth damnation▪ greeuouſer iudgement, and greater condemnation: ſo far is it of that it bringeth any holynes or eternall life.

Of whome is Chriſt as touching the fleſhe.] When he had mencioned that dignity which came vntounto them of the fathers, now he addeth that alſo which came of y^• poſterity. The elders begat many children which were moſt dere vntounto God, & at y^• laſt Chriſt himſelf vouchſafed to take fleſh of y^• natiō, & that this was no ſmal gifte may hereby be vnderſtanded, for that this our Sunne which ſhineth in the world, neuer cōmeth to any place, but it maketh the ſame place lightſome, & warmethA ſimilitude. it, & bringeth ſome fruite vntounto men. How much more ſhall we thinke was this brought to paſſe amongſt the Iewes by the comming of Chriſt? For he in the Scriptures is ſet forth to be the ſonne of righteouſnes. Farther, euen as Chriſt by his natiuity in the fleſh, adorned with moſt high honour, humane nature, ſo muſt it nedes be y^• vntounto the natiō of the Iewes, of whome he vouchſafed to be borne, redounded by that meanes moſt high glory, and moſt ample dignity. All theſe things which Paul hitherto hath reckoned, are of ſo great waight, that no Oratour couldeNo nation can more aboundauntly be prayſed then the Iewes are now prayſed. Wherein conſiſteth nobilitie. more truly or more briefly hauehave prayſed any nation. For he hath omitted nothyng which might ſeeme to nobility or ciuill felicity: but hath wonderfully and in an excellent order placed eueryevery thing. Aristotle in his 2. boke of Rhetorikes writeth of nobilitie, that it herein conſiſteth, that a man hauehave excellent and notable elders. For although oftentimes are found men euen in our tymes alſo, whiche atchieue notable enterpriſes, of no leſſe excellency, then are theſe which are mencioned of the elders, yet are theſe auncient actes of greater admiration by reaſon of their antiquitie. For there is a difference betwene foreign and foreign. For thoſe are called foreign which are borne of noble parents: but foreign, are thoſe which retaine ſtill the vertue of their elders, and degenerate not frō thē. We ſée that in the familiesA ſimilitude. of noble men, happeneth in a maner the ſelfe ſame thing that happeneth in corne: which is accuſtomed to bring forth fruite ſome yeares more plentifully, & ſome yeares more barrenly. And ſometymes it chaunceth, that after a few barren yeares, follow other very fertile yeares: ſo the families of noble men ſometymes bring forth many excellent men, as it were a plentifull harueſt, ſometimes as it were an vnfruitfull ſoile they lie barren and idle: and againe afterward they after a ſort reuiue to the vertue of their elders. And how this degenerating cōmeth, the ſame Aristotle after this maner declareth. It cōmeth to paſſe oftentimes (ſaith he) that the children or poſterity of wiſe and witty men become fierce and cruell: as it is written of the poſteritie of Alcibiades: contrariwiſe of meke, louing, and gentle parentes, are borne children cowardiſh, ſluggiſh, and blockiſh, which thing happened in the families of Cymon and Socrates. Theſe ſelfe thinges may we behold in the children of Iſraell. They had Patriarkes, as groundes of their ſtocke, being men indued with great vertues and notable excellency. Of their poſteritie ſprang forth oftentimes excellent men: which poſteritie although ſometymes it ſemed to lye ſtil without any notable iſſue, yet God now & thē alwaies raiſed vp in thē ſome, either iudges, or kings, or Prophets, or prieſts, which excelled in life, wiſdome, and piety. Moreouer the ſame Aristotle in his firſt of his Rhetorikes, writethTrue nobilitie requireth to hauehave ioyned vertue together with proſperitie of fortune. that the true nobilitye or felicitie of anye nation herein chieflye conſiſteth, that together with proſperous ſucceſſe it hauehave vertue ioyned with it: which two things God aboundantly gaue vntounto the Hebrues. He addeth moreouer, that that people is called noble, which is not mingled with the heape and confuſion of other nations: for which conſideration the Athenians boaſted that they were foreign that is, of themſelues not mingled with others. But there was neuer yet nation found which had their ſtocke ſo pure and vnmixſt as had the Hebrues. For Abraham The Hebrues had theyr ſtocke pure and vnmixt.was the hed of their ſtocke: whoſe neuew Iacob had 12. children, of whome came the twelue tribes. Farther eueryevery tribe had their certaine families, landes, cities, and regions which they inhabited. To be ſhort, as writeth Euſebius, de preparatione Euangelica, there was no common welth, neither of the Lacedemonians, nor of the Athenians, (which two ſemed to be of all other the moſt excellenteſt) which had their ſtocke ſo certaine, or their tribes ſo certainly deriued frō one hed, prince, and progenitor. Farther to nobility is required, that y^e people liue by their owne lawes. But no nation at any time had their lawes ſo proper, as had the nation of the Hebrues. For they had lawes geuen proper of God, which infinitely excelledThe Hebrues had truly their proper lawes. the lawes of all other nations. And they liued vnderunder their owne lawes, ſo long as they obeyed the Lord. For he ſo long defended them from all miſfortunes. But by reaſon of their ſinnes they were ſometimes led away captiue of outward nations: but theſe captiuities were not perpetuall. For after that they had bene puniſhed for their wickednes, they were reſtored to their olde places again. Moreouer antiquitie commendeth and ſetteth forth the nobility of a people. But there can nothing be found of antiquitie in the hiſtories of the Ethnikes, but that it a long time followed after that the common wealth of the Iewes was eſtabliſhed.The nation of the Hebrues of greateſt antiquity. Before the war of Troye whatſoeuer is ſet forth of Ethnike writers is fabulous. And that warre was then made, when Iepthe was now iudge ouer the common wealth of the Iewes. It alſo not a little helpeth to nobility, to hauehave had many excellēt mē of that ſtocke. But there were neuer ether more, or more excellēter mē The warre of Tray about the time of Iepthe.thē there was amongſt the Iewes. I will not ſpeake of y^e great increaſe of childrē, and of the increaſe of good children which wonderfully floriſhed amongſt y^• Iewes. I know there are ſome which contemne this nobility deriued of Elders. For they ſay that oftentimes of horſes are borne mules. And they cite Iphicrates, which beyngArgumētes againſte nobility. a notable Emperour, and hearing one contumeliouſly and inſolētly obiecting vntounto him, that he was the ſonne of a ſhowmaker, thus made aunſwer: My ſtocke beginneth in me: but thyne endeth in thee. And he which vpbraideth vntounto a man eytherAn aunſwere of Iphicrates. A ſimilitude. fortune, or want of nobilitie, doth euen as he doth, which beteth y^• garments, but toucheth not the body. For euen as garments are without the body, ſo nobility, and fortune are without vsus, and are counted amongſt outward good thinges. Cicero although he was a man new come vp, yet deſpiſed he nobility. They which geue themſelues to hunting, prepare the beſt dogges they can get to hunt, and notA ſimilitude. whelpes, though they come of neuer ſo good a kinde. And for battaile ſtrong & war like horſes are ſought for, and not the coltes of good horſes.

What profite is in pedigrees: or wher…o is it good,

Frende Ponticus, to be deriued from long diſcent of bloud?Iuuenal.

Or what ſhall it auayle to thee, to reckon in a row

Great nombers of thine aunceſters, that liued long a goe?

It is a thing ridiculous for a man to boaſt y^• he can geue foreign, that that is, ſeuen, or a greate many coates. Theſe reaſons ſome vſe, to extenuateWhat vſe theſe arguments hauehave the nobility of bloud. Neither are theſe thinges ſpokē amiſſe, or without profite eſpecially agaynſt thoſe, which only by the vertue of theyr elders wilbe counted noble, when as they themſelues otherwiſe liue filthely, vily, and without anyThe nobilitie of kinred is profitable. nobility. But if any mā hauehave together with vertue obteined nobility of bloud, doubtles of it he hath great commodity. For nobility is not, as it was obiected a thing vtterly outward. For the proprieties, and markes, and motions of the elders are I know not how, tranſferred to the poſterity, which although that in the next childrē or childrens childrē, they oftētimes ſhew not forth, nor appeare, yet by a certayne force they are kepte ſtill and reuiue againe in other of the poſterity, ſo that in them the ſpirite and motions of the elders is renued vntounto vertue. Wherefore ſeing ſuch ſparkes are ſtill reſerued in vsus, they are not vtterly to be counted amongeſt outward good things. Neither agréeth that compariſō of the mule, which they ſay is procreated of the horſe. For that in the mule ceaſſeth the generation: neither can the mule, if we conſider the common courſe of nature liue long. But they which are begotten of noble parentes, although they themſelues degenerate, yet may they afterward bring forth others. And to ſtay euē in that ſimilitude, it not a litle adorneth the mule, that he is begotten of the horſe. For, for that cauſe are they more commendable then aſſes. But Iuuenall Cicero, and Iphicrates ſpake of thoſe noble men, which when as they themſelues had no part at all of theyr fathers or predeceſſors vertue, and good diſpoſition, would yet notwithſtanding be had in eſtimation for this cauſe only, for that they came of a noble bloud. He whiche being but obſcure in birth, hath illuſtrated himſelfe with vertues, is of far more excellēcy then are they which cōming of greate nobility doo with vices, and with wicked actes, and with ſluggiſhnes and cowardiſhnes diſhonor both themſelues, and theyr ſtocke. And how much God gaue vntounto the poſterity of the godly, it is manifeſt not only by this place,God gaue many thinges vntounto the poſteritie of the Saintes. but alſo by that of Exobus, where he promiſeth to doo good to the iuſt euen to a thouſand generations▪ and alſo by thys, that he appoynted that the kinges and prieſtes ſhould be choſen out of a certayne ſtocke. Thys prerogatiue the Ethnikes contemned not. For he which prayſeth Alcibiades which ſome thinke was Euripides when he was crowned in y^• games of Olimpus, ſayth, y^• he which wilbe happy, muſt come of a noble city. To which purpoſe I could cite a great many other teſtimonies, if neede ſo required. But what ſhall we ſay of our eſtat… ▪ Are we more abiect then the Iewes? Or may we being compared with themWhether the Gentils be more abiect then the Iewes. ſeme to be with out nobility? For Paul thus writeth: Cōſider your calling, brethern: Not many noble men, not many wiſe men are called. I anſwere that there is no cauſe why we ſhould therefore be ſory for our eſtate. For although, if we conſider the ſtock it ſelf▪ frō whēce we were cut of (which we cā not deny but to hauehave bene a wild oliue trée) we be obſcure, and without nobility, yet after that we are onceVntoUnto them that are grafted into Chriſt is communicated all the nobilitie of Chriſt. grafted into Chriſt, all his nobility is moſt truly communicated vntounto vsus. For we are now not only his members, but alſo fleſh of his fleſh, and bone of hys bones, ſo that all his fathers are now made our fathers, which things although they hauehave not happened vntounto vsus by naturall generation, yet vntounto a godly man it ought to be ſufficient, that they were afterward geuen vntounto vsus. But our aduerſaries with this kind of nobility extoll the antiquity of theyr Churches. For they ſay, that they hauehave a long ſucceſſion of biſhoppes: and therefore they couldThe antiquity of the churches of the papiſts. not fall away from the true piety and worſhipping of God. As though in the. 11. chapiter of Zacharie is not redde a propheſey agaynſte a fooliſhe paſtor. And doubtles if that good and godly ſucceſſors ſhould euer follow good and godly Biſhoppes, they mought then paraduēture ſeme to ſpeake ſomewhat: but ſeing that that order was ſo oftentimes interrupted, that, as the Eccleſiaſticall hiſtories mencion, ſomtimes after ſound and Catholike Biſhoppes ſucceded Arriās, it is manifeſt, that they vainly & falſly boaſt of theſe things. Verely the Iewes had from Aaron vntounto Chriſt the courſe of prieſtes without any interruption at any time. And yet Chriſt vehemētly reproued theyr traditions, and the idolatry by them brought in. Al the prophetes which were continually rayſed vp, to correct & reproue the vices, which were growen in vre, what elders of theyrs could they cite, whome they by an ordenary courſe had ſucceded? And if this reaſon ſhould be of force, neither Chriſt nor the Apoſtles could hauehave departed from the Scribes, and Phariſes, and Prieſtes of the Iewes, whoſe ſucceſſion had bene continuall, and without interruption. Wherefore euen as theſe argumentes nothing then furthered the cauſe of theſe prieſtes: ſo can they not in theſe our dayes defend the errors of the Papiſtes. Chriſt was a prieſt according to the order of Melchiſedech: & yet had he not before his time a cōtinuall order of prieſtes of that kinde. The Apoſtles firſt planted the Churches, and fell away from theMany wolues ſucceded the Apoſtles in the church. high prieſtes of the Iewes. And Paul in the. 20. of the Actes ſaith, That euen of the Chriſtians ſhould come wolues, which ſhould inuade the Church. When therefore ſuch wolues ſucceded the rome of the Biſhoppes and paſtors▪ and contaminated and corrupted the pure doctrine, were they to be obeyed, or no? Tertullian, Ireneus, andThe fathers feme to attribute ſomewhat vntounto continuall ſucceſ…ion. Succeſſion is ſomewhat of … ſo long as they kepe ſtill theyr old piety. The Succeſſo…s of the Apoſtles are to be harkened vntounto, ſo long as they teach vprightlye. We in no caſe take away the ſucceſſio… of byſhops. Auguſtine ſeme ſometimes to attribute ſomewhat vntounto this ſucceſſiō. For they cite it to confirme the antiquity of the holy ſcriptures agaynſt thoſe, which vtterly denied them: and they teach y^• by long ſucceſſion they hauehave bene alwayes preſerued in the Church And the ſucceſſion of Biſhoppes is ſomewhat of force, ſo long as they kepe ſtill their old piety, vertue, and religion▪ But if they depart from that, thoſe things are in vayne obiected. So long time are they to be harkned vntounto, as they deliuer ſound doctrine. For Chriſt admoniſheth, that euen the Scribes and Phariſes are to be harkned vntounto, ſo long as they ſitte in the chaire of Moſes: but yet not when they obtrude plantes which the heauenly father hath not planted. Neither ought any of vsus to be accuſed, as though we went aboute to interrupt the ſucceſſiōs of Biſhoppes. We wiſh to hauehave them continued, but yet in ſuch ſort that thinges corrupted be amended: and that the Biſhoppes thē ſelues once at the length would geue thēſelues to execute the office of Biſhops, that is, that by godly doctrine, and by vpright life they would edefy the Chuch. Thoſe excellent giftes of the Iewes, which the Apoſtle hath hitherto reckened make y^• queſtion of theyr reiection & of the calling of the Gentiles more difficile. For how were they excluded, which had receaued ſo many and ſo greate benefites? And how were the Gentiles brought in, which were vtterly ſtrangers frō the common welth of Iſraell, alia…es from God, voyde of his glory, without Lawes, couenant, worſhipping and promiſes? Which alſo as touching the fleſh pertayned neither to the Fathers, nor to Chriſt. But Chriſoſtome noteth, y^• Paul The thinges that Paul here rekoneth, are onelyonly the giftes of God and not the vertues of the Hebrues. Both the natures of Chriſt here auouched.only reckoneth vp the giftes of God: ſo that the Iewes had nothing, that they ſhould therfore waxe proude, when as they got not thoſe giftes by theyr owne induſtry. Paul ſayth not, y^• they ſtode to the couenantes, that they obſerued the Lawes, or worſhipped God purely: onelyonly he ſetteth for teſtimonyes of the good will of God towards them.

Of vvhom is Chriſt as touching the fleſh, who is God ouer al, bleſſed for euer.] Here he addeth an excellent commendation of Chriſt, wherein he expreſſedlye confeſſeth the two natures in him ioyned together in one and the ſelf ſame perſon, ſo that of both natures is made Chriſt, His humane nature is declared by theſe woordes, Of the Ievves as touching the fleſhe: for by the fleſh, in the Hebrew phraſe is vnderſtanded the whole mā. His diuine nature is moſt manifeſtly deſcribed in theſe woords: VVho is God ouer all, bleſſed for euer.] Which nature alſo is not obſcurely ſignified in that which is added, As touching the fleſhe. For that particle ſhould not hauehave bene put vnles he had had ſomething more then the fleſhe. This ſentence the Arrians, Mahumetiſts, and whoſoeuer they be that hold that Chriſt is only a pure man impugne: in which rablement alſo areThe Rabbines, Mahumetiſtes, and Arriās are confuted. the Rabbines of the Hebrewes. For euen as by a corrupt interpretacion they had corrupted the law, as touching maners and life, which is manifeſt by that that Chriſt interpretated the Law, and reproued theyr fond deuiſes: ſo alſo had they depraued the ſincere ſayth of the Meſſias to come, ſo that they thought he ſhould be only a pure and ſimple man. For when Chriſt demaūded of thē, what they thoght of y^• Meſſias? they made anſwere y^• he ſhould be y^• ſon of Dauid, nether had they any deper or higher cōſideratiō touching him: wherfore Chriſt obiected vntounto thē y^• 110. Pſalme, where Dauid calleth y^• Meſſias his lord, which could not hauehave bene agreeable to a pure & ſimple man borne of his ſtocke: as they fooliſhly imagined. Ambroſe expounding this place, cōtēdeth y^• theſe words muſt nedes be applied vntounto Chriſt, for that there is here mention made of no other perſon, vntounto whome they may aptly be applied. If they will (ſaith he) hauehave theſe thinges to be vnderſtanded of Chriſt, let them ſhew ſome other perſon mencioned of Paul vntounto whome they maye be referred. And if beſides Chriſte they can finde none other, then let them leue vntounto Chriſt the glory, which Paul attributeth vntounto him. Ambroſe indeede confeſſeth, that when the father and the ſonne are ioyned together inThe father is called God and the ſonne Lord when in the ſcriptures they are ioyned together. That rule ſeemeth not to be perpetuall. the holy ſcriptures, the father is called God, and the ſonne Lorde: and this he ſayth is done for this conſideration, for that we affirme, that we worſhip one God only. And if we ſhould repete the name of God, we mought peraduenture ſeme to departe ſomewhat from that vnity, and therefore are thoſe names ſo altered. But I ſee that that rule is not in the ſcriptures perpetually obſerued. For we rede in the Pſalme, as it is cited to the Hebrues, Therefore O God, hath thy God annoynted thee with the oyle of gladnes. Here for that he entreateth, of the father and of the ſonne, he repeteth the name of God twiſe. He ſaith …dreouer, that this particle, Chriſt to be ouer all, is had alſo in the epiſtle to the Phillippians. For there it is written, That in the name of …eſu eueryevery knee ſhould bow, both of thinges celeſtiall, terreſtiall, and infernall. Out of which place no les then out ofThe worſhipping exhibited vntounto Chriſt is a teſtimonie of hys diuinitie. this wherewith we are now in hand, he gathereth the diuine nature in Chriſt. For he ſhould not be worſhipped of all, if he were not God. For in the Apocalipſe, Iohn was prohibited of the Angell to worſhip him. I am thy fellow ſeruant (ſaid he) take hede thou do it not. But Chriſt when as he oftentymes permitted himſelf to be worſhipped, manifeſtly teſtified, that he was true God. For foraſmuch as he was a moſt ſharpe defender of the ſincere and pure worſhipping of God, he would neuer hauehave ſuffred himſelfe to be worſhipped in ſtede of God, vnles he had bene in very dede God. Yea (ſaith he) Paul would ſo vehemently affirm that Chriſt is God, that vntounto hys wordes he addeth, Amen Which particle without all This word Amen, maketh a ſtrong aſſeueration.controuerſy maketh a great affirmation. Chriſoſtome alſo ſeemeth to aſcribe theſe thinges vntounto the ſonne. For he ſaith, That Paul when he had reckened vp the wonderfull greate benefites, which God hath beſtowed vponupon the Hebrues which were ſo great that our ſauiour tooke fleſhe of that nation, by this exclamation, both gaue thankes, and alſo referred the prayſe to the ſonne of God: and that not without iuſt conſideration, eſpecially ſeing that he knew, that Chriſt was eueryevery where of the Iewes blaſphemed, and reproched, and that moſt of all when they reiected and caſt of his Goſpell and preaching. We hauehave els where toughte by teſtimonies broughte out of the ſcriptures,In his commentaries vponupon the firſt epiſtle to the Corrinthians. and thoſe moſt certayne, that Chriſt is God: wherefore in this place to repete them agayne it is not nedeful. Iohn in his 5. chapter of his firſt epiſtle expreſſedly pronounceth, that Chriſt is the true God, & eternall life. At this tyme it ſhal be ſufficiēt to hauehave noted, that by this ſentence of the Apoſtle which we are now in hand with, are ouerthrowen & confuted many hereſies. The Manichies tought that Chriſt had not a true body, but that whatſoeuer ſéemed to be in him as touching an humane body was only a phantaſie and an illuſion of the eyes. But Paul ſayth, that Chriſt had fleſhe, and that he tooke it of the nation of the Hebrues. Which wordes of Paul make alſo againſt thoſe which confeſſe, that Chriſt had indéede a true body: but yet ſay that he brought it from heauen, and tooke it not of the virgin Mary. For they trifle, that Chriſt traduced his body through her, no otherwiſe then water is deriued thorough a conduite or pipe. But Paul manifeſtly ſaith, that the fleſhe of Chriſt was made, not through the Hebrues, but of the Hebrues. Arrius alſo is by theſe wordes confuted: who impudently durſt affirme, that Chriſt was only a creature, and with his blaſphemous mouth durſt deny the ſonne of God to be God. In this route alſo is Neſterius, who confeſſeth both natures in Chriſt, but he ſeioyned the one from the other, that he held, that that coniunction betwene them is only by grace, and that of thoſe two natures is not made one perſon. Wherefore he denied that the bleſſed virgine could be called foreign, that is, the mother of God, but ſhould only be called the mother of man: for which the diuine nature it can not ſtand, to be borne agayne. But he conſidered not that Paul here ſaith, that Chriſt is of the Iewes as touching the fleſhe. We graunt indede that the things which were vniuerſally ſpoken of Chriſt, are ſometimes to be vnderſtanded of the one nature, and ſometymes of the other: when yet notwithſtanding Chriſt himſelfe is onelyonly one perſon and hypoſtaſis. So we ſay, that the immortall God was borne, crucified, and died. For there is a certayne communicating of the Idiomata or proprieties, by the wonderful connexionA communicating of the proprieties. of the two natures: which Neſtorius went about to ſeioyne, and plucke in ſonder. Howbeit I am not ignorant that Eraſmus in this place imagineth two other readinges, beſides this receaued reading whiche we follow. One of them is, that we ſhould thus reade, Of whome is Chriſt as touching the fleſhe: ſo that there ſhould be put a ſtay: and then followeth that which remaineth as an exclamacion ſeperated, wherein Paul ſayth, that God which ouer all is to be prayſed for euer: ſo that God ſignifieth either the father, or els the whole Trinity. The other is to be reade after this maner, Of whome is Christ as touching the fleſhe, which is ouer all, and thereto make a poynt: and then adde this as a member by it ſelfe, God is bleſſed for euer. Theſe readinges I ſee no cauſe why we ſhould admitte. For ſeing that the common and receaued reading is proſpicuous and plaine, I thinke it moſt mete rather to follow it. For theſe readinges put a new apoſtrophe or turning of ſpeach either to God the father, or to the holy Trinity, when as there is no ſuch nede. Farther Paul ſemeth to follow the ſame maner that is oftentimes vſed ofA maner of the Prophets and of the Pſalmes. the Hebrew prophetes, and alſo in the Pſames, that the latter▪ part of the periode, ſhould repete that which was ſpoken in the firſt. Which thing he doth here moſt playnly and with much efficacy. For firſt he touched the diuinity of Chriſt, whenThe diuinitie of Chriſt thre times proued by this place. he ſayd, as touching the fleſhe: for that particle ſhould not hauehave bene neceſſary, if there had bene in Chriſt nothyng els but his humane nature. And he addeth.

Who is ouer all.] Which thing belongeth to God only. Wherefore that which was in thoſe clauſes ſpoken ſomewhat obſcurelye, in the other part of the Periode he ſpeaketh more expreſſedly. For he ſayth.

Who is ouer all. God bleſſed for euer, Amen.] Neither is the reaſon of Ambroſe lightly to be conſidered, that we ought not in this place to ſéeke any other thing or any other perſō, whē as here is purpoſedly entreaty made only of y^• Son. Eraſmus excuſeth this his deuiſe, that he nothinge hindreth the diuine nature, which we affirme to be in Chriſt: eſpecially ſeing the ſame may be aboundantly proued by other places of the ſcriptures. We anſwere, that we alſo know ryght well, that the diuine nature in Chriſt is by many other places of the ſcriptures ſufficiently teſtified: but yet we thinke that this is alſo together with the reſt to be retained: for ſo we ſée all the fathers hauehave done. Neither is it mete, that we ſhould without cauſe decaye the armory of the Church: which we ought rather dayly to fill and to renew. But peraduenture he will ſay. They truſt but a litle to other places, which ſo earneſtly contende for this one: Verely we do not a litle put confidence in other places, but ſeing that this place is very firme and cleare, we wyll not looſe it. The commentaryes of Orygen teſtify that theſe thynges are ſpoken of Chriſt: as though Paul in theſe wordes woulde refell thoſe, which at that tyme durſt not openly call Chriſt, God: which is meruayle to heare Origen affirme, when as he otherwiſe did not rightly thynke of the ſonne of God. But Eraſmus thinketh, that that part in thoſe cōmētaries to the Romanes, is none of his. For he ſayth, that Ruffinus or whoſoeuer he were that turned Origen, amended certayne things of purpoſe, that the readers ſhould not be to much offended, And Ierome agaynſt Ruffinus teſtifieth, that Origen in hys other bookes, neuer wrote well of theſe thinges, touching which he had erred in hys bookes foreign. Which if it be true, then, foraſmuch as in thoſe bookes he had a moſt wicked iudgement of the ſonne of God, it may eaſely be proued, that thoſe thinges could not be written of him in his commentaries to the Romanes. But howſoeuer it be, touching Origen (for his commentaries to the Romanes are not extant in the Greke, wherby we might any thing iudge of them) thys is certayne, that Ciprian a moſt auncient writer in his 2. booke agaynſt the Iewes the 5. chapiter, vſeth this teſtimony to proue the diuinity of Chriſt. Although when he citeth the wordes of Paul he leueth out this word, God. Which ſame thing Hilary did vponupon the 122. Pſalme. But that may ſeme to come thorough the negligence of the writers, as Eraſmus himſelfe confeſſeth. Neither is this to be omitted, that that particle, Ouer all, maye be adioyned vntounto that particle which followeth, Bleſſed: ſo that the ſence is: God which is to be prayſed aboue all.

Commentary on Romans, Chapter 9 (1 of 5)

p. 236The ninth Chapter.

The ninth Chapter.