Commentary on Romans, Biblical exegesis 2 · Chapter 12 · Section 3 · Subsection 5 – Subsection 7
Quest. 5. Of the conditions of this spirituall sacrifice in particular.
1. The Apostle exhorteth foreign, to exhibite, present, giuegive vp themselues. 1. herein alluding to the rite of the sacrifices, which were first exhibited and presented vntounto God at the altar, Beza: this word is vsed of our blessed Sauiour, how they brought him into the temple, and presented him before the Lord, Luk. 2.23. 2. we are said also to exhibite that, which was before promised; and so we exhibite our selues vntounto God, by the holines of life, to whose seruice we were promised, and devoted in baptisme, Erasm. 3. Chrysostome further noteth in this word, that we must so giuegive vp our selues, no more to be our owne, as they qui donant alijs bellicosos equos, &c. which doe yeeld vntounto others warlike horse for seruice, doe challenge no more propertie in them: so debemus membra nostra Deo, tanquam Imperatori, we doe owe our members vntounto God, as our Emperour, Theophyl. 4. and hereby is signified, that they should sponte offerre, offer vp willingly: as in the lawe they must offer all their offrings with a willing heart, Gorrh. 5. and whereas it was peculiar vntounto the Priest to offer externall sacrifices, all Christians are admitted to offer this spirituall sacrifice: as S. Peter saith, Ye are an holy priesthood to offer vp spirituall sacrifices acceptable to God thorough Iesus Christ, Tolet.
2. Your bodies. 1. by bodies he vnderstandeth (by a synecdoche of a part for the whole) whole man both bodie and soule: and by an other figure (called a Metonimie) he putteth the subiect for the adiunct, the bodie for the affections in the bodie, or which shewe themselues most in and by the bodie: so that the bodie here non tam nomen naturae est, quàm vitij, is not so much the name of nature as of vice, Mart. as els where the Apostle saith, Col. 3.5. mortifie your earthly members, Par. 2. we must then offer vp vntounto God not our soules onelyonly: and so as we hauehave receiued both our bodies and soules from God, we must render them vntounto him againe: contrarie to the opinion of the Platonists, who held that the soule onelyonly came from God, the substance of the bodie from the elements, the complexion from the celestiall spheres, the affections from the spirits: and therefore they thought it sufficient, if the minde onelyonly and soule were rendred vntounto God: ex Martyro. 3. now our bodies two wayes are offred to God: one is, as Origen and Chrysostome here obserue, by mortifying of the carnall affections: as he which mortifieth pride, doth sacrifice a bullock: he which bridleth his anger, a ramme: he which keepeth vnderunder his lust, a goate: Origen: so the Apostle saith, 1. Corinthians. 9.27. I doe chastice or tame my bodie: the other way is, in making the bodie an instrument of eueryevery good worke, as Augustine obserueth lib. 10. de ciuit. c. 6. and so the Apostle exhorteth, GiueGive your members seruants to righteousnesse, Rom. 6.19. 4. Lyranus addeth further, the Apostle saith, your bodies, non a…iena, not the bodies of others, against those which thinke to be saued by other mens repentance.
3. A living sacrifice. 1. which is added not to signifie, that they should not thinke to kill themselues, and so sacrifice their bodies, as Chrysostome, Theodoret: for the Romanes were no: so absurd, to collect any such thing out of S. Pauls words. 2. nor yet saith the Apostle living, to note a difference betweene the sacrifices of the law, which were first killed, and then sacrificed, and the sacrifices of liuing Christians, gloss. ordin. Tolet, Osiand. Perer. 3. Neither is there a relation to the vsage of the lawe, which counteth all dead things vncleane, Hyper. it sheweth a difference rather from the legall vsages. 4. neither as Caietan observeth, doth the Apostle by this tearme distinguish this spirituall sacrifice from martyrdome, which was performed by death: for as Tolet well obserueth, the Apostle exhorteth generally Christians, to sacrifice themselues in holy obedience vntounto God, which not onelyonly, though principally is seene in Martyrdome, which none can vndertake, that hauehave not first mortified their bodies with the affections thereof. 5. Pet. Martyr by this liuing sacrifice vnderstandeth a willing sacrifice, which is not vi, sed ex animo, by force, but from the heart. 6. but it signifieth more, namely the spirituall life of the soule, which is by faith in Christ, Galat. 2.20. Mart. as Origen well obserueth, he calleth it a liuing sacrifice, qua Christum, id est vitam, in se gerit, which beareth Christ the true life: as the Apostle saith, Eph. 2.1. who hath quickned vsus, &c. Gryneus: which life of the soule is neuer idle, but continually bringeth forth good workes: for idlenes is a kind of death of the soule, as Seneca passing by the house of one Vacia, who liued in pleasure and idle, said, hic situs est Vacia, here lyeth Vacia, as though it were rather his sepulchre, then his habitation: so also Haymo, he is a liuing sacrifice, qui viuit virtutibus, moritur vitijs, who liueth vntounto vertue, and is dead vntounto sinne: and Chrysostome vponupon this place sheweth at large, how all the members must be mortified, that they may liue vntounto the seruice of God, ne que offerri poteriroculus, &c. for neither can an eye he offered that serueth fornication, not an hand that oppresseth, ne que lingua turpia loquens, not a tongue speaking filthie things, nor feete theatra visitantes, that runne to theatres and playes. But this outward conformitie of the members, is rather signified in the next word, holy.
4. Holy. 1. Which some thinke is added by way of distinction, from the legall sacrifises, which beeing corporall were not holy, Greek. catena. 2. some note a difference betweene the sacrifices of the Pagans, which were not holy, and of Christians: they many times offered their bodies, suffring hunger, thirst, much trauell, but it was not to a right end, to the glorie of the true God, and therefore it was not an holy sacrifice: Tolet annot. 3. 3. some giuegive this sense, holy, that is, congruens praescripto divino, agreeable to the diuine prescript, as therefore Nadab and Abihu offended God, because they offered with strange fire, not appointed by God, Gryneus: but this is too particular, neither comprehendeth all the points of holinesse. 4. Lyranus following Vlptanus de verbor. significat. saith, that is called sanctum, holy, which is fixum & stabile, sure and permanent. 5. Pet. Martyr alleadgeth two other significations of this word, as out of Servius vponupon the 12. booke of the Aeneides, that sanctum is, quasi sanguine consecratum, as consecrate with blood, and so this sacrifice of Christians is consecrate by the blood of Christ: the other from Martianus in titul. de rerum diuision. that sanctum, is deriued of the hearb called sanguina, which is the same with verbenà, vervin, which the Romane Embassadors carried in their hands, and by that signe were protected from the violence of their enemies: but neither of these significations are so fit. 6. Wherefore sanctum, the Latine word, which signifieth holy, is the same that the Greeke word foreign, which is so tearmed, as separate from all earthly and terrene qualitie, pure and purged from all drosse: the sacrifices of the lawe had these two parts of holinesse: 1. they must be without spot or blemish, then they were holy consecrate vntounto God, and separate from all profane vse: this specially was a type of the most holy and perfect hig… Priest Christ Iesus: who was holy, harmeles, vndefiled, separate from sinners, Hebr. 7.2…. which properties must in some sort also be seene in the spirituall sacrifices of Christians, as S. Peter saith, as he which hath called you is holy, so be you holy in all manner of cōuersation: they therefore which remayne in their sinnes, and are therewith defiled, cannot offer vp an holy sacrifice to God, Pareus: to this purpose Origen, sanctum dicit, &c. be calleth it holy, wherein the spirit of God dwelleth: as the Apostle saith, Know ye not, that your bodies are the temples of the holy Ghost: to the same purpose Haymo: so then as this sacrifice must be liuing, in respect of the inward life of the soule, wherein it liueth by faith vntounto God, so it is holy in regard of the sanctitie of the inward affections, and externall actions of the life.
5. Pleasing vntounto God, &c. 1. Some make this the third propertie of this sacrifice, that it must be pleasing vntounto God: as Tolet sheweth how the sacrifices of the Iewes, were holy in themselues, yet not pleasing vntounto God, when they were offered by such as were of an vncleane life, and therefore the Lord abhorred their sacrifices: so Origen interpreteth, pleasing vntounto God, that is, separatum à vitijs, separate from sinnes: so also Haymo: Gryneus vnderstandeth it of the sacrifices offered by faith, whereby they are made acceptable: so also Pareus, likewise Faius, they must be offered with a sincere affection without all hypocrisie. 2. But I rather encline to their opinion, which thinke that this is rather the effect, which followeth vponupon the other properties, that if they be liuing and holy sacrifices, they must needs be pleasing also vntounto God, then a newe propertie: so Calvin, Pet. Martyr: and hereof these reasons may be alleadged. 1. from the resemblance of the legall sacrifices, which beeing offered according to the will of God, were accepted: as when Noah offered a sacrifice, it is said, God smelled a sauour of rest, Gen. 8. this was not a propertie in the sacrifice, but an effect following. 2. from the nature of that which is holy, to be accepted of God: as Martyr alleadgeth out of Plato in Euryphrone, who though he would not hauehave this a perfect definition of sanctitie, to be accepted and loued of God, yet he graunteth it to be an inseparable qualitie; that which is holy is alway accepted of him. 3. Because faith whereby this sacrifice is made acceptable to God, is included in the former properties: for without faith it can neither be liuing nor holy. 4. so S. Peter sheweth, that spirituall sacrifices are acceptable to God through Christ, 1. epist. 2.5. and the Apostle to the Hebrewes saith, c. 13.16. with such sacrifices God is pleased: it is the sequele or effect of the sacrifice to be pleasing vntounto God, rather then the propertie in the sacrifice: as Lyranus, Gorrhan, the interlinear. gloss. referre it to the good intention, that all things should be referred to the praise of God.
6. Which is your reasonable seruing of God, &c. 1. Origen thinketh the Apostle calleth it foreign, reasonable seruing: because it was such, as whereof a reason might be rendred, which could not be giuen of the sacrifices of the lawe, why they offered some kind of beasts rather then others; Anselme to the same purpose, Men must so doe their good workes, as that they may giuegive a reason of them. 2. Tehodoret thinketh this is added to shewe a difference betweene these sacrifices of Christians, and those of the Iewes of vnreasonable beasts: so also Erasmus, Osiander: here is indeede such a secret difference insinuated; but yet more is meant, then that onelyonly. 3. Lyranus by reasonable vnderstandeth discretion, that which is discreete, temperate: as when one doth sacrifice his bodie by abstinence, it must not be out of measure, but in discretion, as that he be not thereby made vnfit for his calling: so also Caietan, Gorrhan, and before them Thomas Aquinas: but this were too particular a restraint of this description: for in this last part all is summed together, and included, before required in this sacrifice: for these words are added by way of opposition; this is your reasonable seruing of God, namely, this your liuing and holy sacrifice. 4. Wherefore by reasonable, the Apostle vnderstandeth nothing, but spirituall, as S. Peter expoundeth, 1. Pet. 2.5. and there he calleth the word of God, foreign the reasonable, that is, spirituall milke, v. 2. the reasonable service of God, is that which is of the minde and spirit, for so will God be worshipped in spirit and truth, Ioh. 4.23. so Chrysostome calleth it spiritualem cultum, spirituall seruice: that is, vt mens offeratur, the minde should be offered to God, Haymo: this spirituall seruice consisteth of faith, hope, charitie, Vatablus, Gryneus, Bucer, Pareus: and Faius here well obserueth a secret opposition betweene this reasonable seruice, and foreign, will worship, as S. Paul calleth it, Coloss. 2.23. when men according to their owne fansies doe invent a religion and service fitting their owne humors: but that is the reasonable seruice of God, which is agreeable to his will: as Basil in regul. breviorib. interrog. 230. thus well interpreteth, Qui ea assiduè facit, quae ex Dei voluntate sunt, he which by reason and good counsell doth those things continually, which are agreeable to the will of God, he performeth this reasonable service, &c. Beza misliketh here this exposition of Baesil, but it may verie well be receiued, and is agreeable to the Apostles minde, as in the next verse he saith, that you may prooue, what is the goodwill of God, &c. he then doth follow this reasonable service of God, that prooueth what Gods will is, and conformeth himselfe thereunto.
Quest. 6. How we must not fashion our selues to this world, v. 2.
1. Concerning the occasion of these words: some thinke, that as the Apostle spake before of the sacrifice of the bodie, so now he sheweth how the minde should be reformed, Lyran. Gorrhan, Tolet: but the Apostle speaking of the reasonable seruice of God, v. 1. comprehendeth both the seruice of the soule and bodie: therefore here rather the Apostle now more plainely expresseth, that which before he figuratiuely set downe, Nyper. Martyr maketh this the connexion, as the Apostle shewed before, quid curandum, what was to be cared for in this spirituall sacrifice, so here quid cauendum, what is to be taken heed of: Beza maketh it a second precept, that in the seruice of God, we should not conforme our selues to the opinion or fashions of the world: Gryneus maketh it a consectation, a consequent necessarily inferred vponupon the former exhortation: But I insist vponupon the former sense: pianiùs explicat rationalem cultum, the Apostle more plainely expresseth this reasonable seruice, Par.
2. Fashion not your selues, or be not fashioned. 1. Chrysostome here obserueth a diffeerence betweene foreign, and foreign, the figure of the world, to the which we must not fashion our selues, which is tanquam scenica persona, as a person counterfeited vponupon the stage, which is in shewe, not in truth, but afterward he biddeth vsus be transformed in the minde: the formes hath substance, whereas a figure is no permanent or existent thing: but this distinction seemeth to be too curious, neither is it perpetually obserued: for Phil. 2.7. S. Paul atributeth foreign, figure, vntounto Christ, he was found in figure or shape as a man. 2. But this is better obserued, that the Apostle forbiddeth vsus not, either not to be in the world, nor to vse the world, for neither of these are possible, so long as we are in the world, but we must not fashion our selues to be like vntounto the word. 3. for it is the propertie of the soule, to beare the image of that thing to the which it turneth it selfe, as we see in a glasse: he then fashioneth himselfe to this world, that doth seeke onelyonly or chiefely for the things of the world, who followeth the corruptions thereof with greedines: and what the fashion of this world is, S. Peter sheweth, It is sufficient for vsus that we hauehave spent the time past of the life after the lust of the Gentiles, walking in wantones, lusts, drunkennes, gluttonie, &.
3. To this world. 1. Origen hereupon obserueth this difference, aliam esse formam seculi praesentis, aliam futuri, that there is one forme or fashion of this present world, an other of the world to come: they which louelove things present fashion themselues to this world, but they which set their minds on spiritual and invisible things, do conforme themselues to the world to come, 2. by the world we vnderstand not, as Haymo noteth, the outward state and condition of the world, as it consisteth of dayes, moneths, yeares, but men carnall conversatione seculo deditos, which by their carnall conuersation, ate giuen to the world.
Quest. 7. Of our transforming by the newenes of mind.
1. Be ye transformed. 1. there is a transformation of the bodie, as Christ was transformed in the mount: and our bodies shall be in the resurrection, Philip. 3.20. but here the Apostle speaketh of the transformation of the minde. 2. and it must be transformed not in the substance thereof, but onelyonly in the condition and qualitie, Faius. 3. man was formed by his creation, deformed by sinne, reformed by grace, informed by the word, conformed and made like to Christ by the spirit, transformed in the newenesse of the minde, Gorrhan.
2. By the newnes. 1. the oldnes of man is his sinne and corruption of nature deriued frō Adam: that is called newnes, which is wrought by grace, as faith, hope, charitie: hereof the one is called the old man, which is after Adam, the other the newe man, which is created a newe by grace: this renouation is sometime called the newenesse of life, Rom. 6.4. from the effects, which shewe themselues in the life: sometime the newnesse of the spirit, Rom. 7.6. from the author and efficient cause, which is the spirit; sometime, the newenes of the mind, of the subiect and place where this renouation beginneth. 2. Chrysostome vseth this fit resemblance; quod in adibus facimus subinde reformantes inveteratum, ita in te ipso facias, that which we vse to doe in our houses, repayring that which is decayed, the same doe in thy selfe; thou art decayed and waxed old by sinne, be renewed by repentance, &c.
3. Of the mind. 1. not of the sense, as the vulgar Latine; whom Gorrhan followeth, vnderstanding here the reforming of the affections; and hereupon that common error was grounded, that sinne had the seat & place in the affections, whereas the very mind hath need to be reuiued, as S. Paul saith, be renewed in the spirit of your mind.Ephes. 4.23. 2. Faius here noteth that a naturall man foreign, hath but a soule and a bodie, but a spirituall man hath a spirit, soule, and bodie, as S. Paul saith, I pray God that your whole spirit, soule, and bodie, may be kept blameles, &c. 1. Thess. 5.23. not that any newe part is added to the soule in the regenerate: but a newe spirituall qualitie is wrought in it. 3. Haymo following Origen, by the minde thinketh the vnderstanding to be signified, which must be exercised in the Scriptures: but this is too particular: by the minde rather is vnderstood all the faculties of the soule, the intellectual part, and the will, where this renouation must take beginning.