Commentary on Romans, Commentary · Chapter 12
CHAP. 12.
1 THerefore I beſeeche you brethren, by the mercies of God, that yee giuegive your bodies a liuely Sacrifice, holy, and acceptable vntounto GOD, which is your reaſonable ſeruice.
2 And faſhion not your ſelues to this worlde: but be ye changed in the renuing of your minde: that yee may proue what is the good will of God, acceptable and perfect.
AFter that Paul hath handeled thoſe thinges, at the which it was meet he ſhoulde begin, in the erecting the kingdome of God: namely, that righteouſneſſe is to bee ſought for of God onelyonly, that ſaluation muſte come vntounto vsus by his onelyonly merciemercy, that the ſumme of al good things, is laide vp for vsus, and dayly offered in Chriſte onelyonly: Nowe very aptly he paſſeth vntounto ye reformation of manners. Seeing by that healthfull knowledge of God and Chriſte, the ſoule is as it were regenerate, into a celeſtiall life: and by godly exhortations and precepts, the life it ſelfe is after a ſorte framed and faſhioned. For in vaine doeſt thou goe about to ſhewe the practiſe or ſtudie of compoſing and ordering the life, if firſt thou doeſt not ſhew vntounto men yt the original of all righteouſneſſe is in God, and Chriſt: which is to raiſe them frō the dead. And this is the principall differēce of the Goſpell, and Philoſophie. For albeit the Philoſophers doe intreate of manners very excellentlie, and with great commendation of wit, yet notwithſtanding whatſoeuer beautie appeareth in their precepts, it is like a fayre building of an houſe without a foundation: becauſe the principles being omitted they propound a maymed doctrine, not vnlike a bodie without a head. Neither is the maner of teaching vſed in Poperie much vnlike. For although by the way they make mention of the faith of Chriſte, and the grace of the holy ſpirite, yet it is apparant how they come neerer vntounto prophane philoſophers, then vntounto Chriſt and his Apoſtles. And as the Philoſophers before they put down lawes touching maners, intreat firſt of ye end of goodnes, and ſearche out the originall of vertues, whence afterwarde they drawe, and deriue all duties: ſo heere Paule ſetteth downe the originall whence all the par…es of holineſſe followe: namely, that wee are redeemed of the Lorde to this ende, that we ſhoulde conſecrate our ſelues and all our members to him. But it is neceſſary to examine eueryevery part.
1 I beſeech you by the mercies of God. Wee knowe that godleſſe men doe exceedingly abuſe vntounto the diſſolutenes of the fleſh, whatſoeuer is ſpoken in the ſcripture, of the goodnes of God. Againe Hypocrites, as though the grace of God extinguiſhed the ſtudie of a godlie life, and opened the doore of boldneſſe to ſinne, they doe maliciouſly as much as in them is, obſcure the knowledge of it. But this conteſtation or beſeeching doth teach, that men can neuer ſeriouſly woorſhippe God, nor be ſufficiently prouoked vntounto his feare and obedience, vntill they knowe howe much they are indebted vntounto his merciemercy. The Papiſtes count it enough if by terrour they wreſt from men, a certayne (I knowe not what) forced obedience. But Paule, that hee might bynd vsus vntounto God, not with a ſeruile feare, but with a voluntarie and cheerefull louelove of righteouſneſſe, allureth vsus by the ſweetnes of his grace wherein our ſaluation is conteyned: and withall he chargeth vsus with ingratitude, vnleſſe, hauing experience of ſo bountifull and liberal a Father, we ſtudie againe to dedicate our ſelues wholly to him. And ſo much the more efficacie hath Paule in this his exhortation, as he excelleth all others in ſetting foorth the grace of GOD. For that heart muſt needs be harder then iron, which through the doctrine he taught aboue, is not inflamed with the louelove of God, whoſe bountifulneſſe towardes him hee feeleth to be ſo plentiful. Where then are they which thinke, that all exhortations vntounto honeſtie of life are taken away, if the ſaluation of men be repoſed in the onelye grace of God: ſeeing a godly heart is not ſo much prepared vntounto the obedience of God by anie preceptes, or others, as by the ſerious meditating vppon the goodneſſe of GOD towardes him? Heere alſo we may ſee the lenity of the Apoſtles ſpirit, who had rather deale with the faithful, by admonitions and friendly beſeechinges, then by ſeuere commaundementes: becauſe he knewe he ſhoulde profite more this way, with thoſe are tractable. That yee giuegive your bodies. This is then the entrance of the right courſe vntounto good woorkes, if we vnderſtande that we are conſecrated to the Lorde. For thereupon it followeth, that we muſt ceaſe to liue to our ſelues, to the ende all the actions of our life, might tende to his obedience. Therefore here are two thinges to be conſidered. Firſt, that we are the Lords,Two things to be conſidered. ſecondly, that therfore we ought to be holye: becauſe it is vnſeemely for the holineſſe of God, that any thing ſhould be offered to him, which was not firſt conſecrated to him. This beeing put downe, it followeth, wee muſt meditate of holineſſe all our life long: yea it is a kinde of ſacriledge, if wee fall to vncleanneſſe: becauſe it is nothing els, then to prophane a ſanctified thing. And eueryevery where a maruellous proprietie of wordes is kept. Firſt, hee ſaith, our bodie muſt be offered in ſacrifice vntounto GOD, whereby hee inſinuateth, that wee are not nowe in our owne power, but altogether brought into the power of God. Which cannot otherwiſe come to paſſe, vnleſſe we renounce our ſelues, and ſo denie our ſelues. Secondly, by adding of Epithetons, he declareth what kinde of ſacrifice that muſt bee. For by calling it liuing, hee ſignifieth, we are offered to the Lorde of this condition, that our former life beeyng killed in vsus, we might be rayſed vp vntounto newnes of life. VnderUnder the name of ſanctitie or holineſſe, he noteth that of the whiche wee ſaide, it is proper to the ſacrifice: for then it is a ſacrifice indeede, when ſanctification goeth before. The thirde Epitheton, when hee admoniſheth that our life is then framed aright, when we direct this our ſacrifice vntounto the pleaſure of the Lorde. And alſo it bringeth vntounto vsus a rare conſolation, in that he teacheth our ſtudie is pleaſing and acceptable to God, when we reſigne our ſelues ouer to innocencie and holineſſe. By bodies hee meaneth not onelyonly bones and ſkinne, but the whole maſſe whereon we conſiſt: and he hath vſed that woorde, whereby hee might beſt by the figure Synecdoche, ſet foorth all our partes. For the members of the bodie are inſtrumentes to execute our actions by. Otherwiſe he requireth of vsus, not onelye integritie of bodie, but alſo of ſpirite, as he doth to the Theſſa.1. Theſ. 5.23. Whereas he biddeth offer or preſent, therein is an alluſion vntounto the ſacrifices of Moſes, whiche are offered at the Altare as in the ſight of GOD: howebeit hee declareth howe readye wee ought to bee to receiue the commaundementes of GOD, that without all delaye wee may obeye them. Whereby wee gather that all they doe nothing els but erre and wander miſerably, whoſe purpoſe is not to worſhippe the Lorde.… Heere alſo wee ſee what Sacrifices Paule commendeth to the Chriſtian Church. For beeing reconciled by the onelyonly ſacrifice of Chriſte, through his grace wee are al made prieſtes, to dedicate our ſelues and all that is ours to the glory of God.
There remaineth no ſacrifice of reconciliation, and it were great contumelie done againſt the croſſe of Chriſte to erect any. Your reaſonable ſeruice. I thinke this clauſe was added, the better to explicate and confirme that went before: as though it were ſaid, if you minde from your heart to ſerue God, giuegive your ſelues for a ſacrifice to god, for this is ye right ſeruice of God, frō ye which who ſo departeth, are but peruerſe worſhippers. If God be then worſhipped aright, when we examine all thinges to his rule, let all faygned worſhippings goe: which hee doth worthily abhorre, becauſe he eſteemeth more of obedience thē ſacrifice. In deed the inuentions of men pleaſe them, and they bragge (as Paule ſaith in another place) a vaine ſhewe of wiſedome: But we heare what the heauenly iudge denounceth of the contrarie by the mouth of Paule.
For by calling that a reaſonable ſeruice, which hee commaundeth, whatſoeuer wee goe about without the rule of his woorde, hee reiecteth as fooliſh, ſottiſh, and temerous enterprices.
2 And faſhion not your ſelues to this worlde. World put for the wiſdome & maners of menThis worde worlde, albeit it hath many ſignifications, here is taken for the wiſedome and manners of men, whereunto (not without cauſe) hee forbiddeth vsus to bee conformed. For ſeeing the whole worlde is ſet on miſchiefe, it is meete wee ſhoulde put off whatſouer is humane, or belonging to the old man, if wee will truly put on Chriſte. And leaſt that bee doubted on, hee ſheweth it by the contrarie, when hee biddeth vsus bee tranſformed into the newneſſe of minde. For theſe are vſuall contrarieties of the Scripture, whereby a thing is more cleerely expreſſed.
And note heere what kinde of innouation is required of vsus: namely, not of the fleſhe onelyonly, as the Sorbonites, which take this worde for the inferiour parte of the ſoule: but of the minde which is the moſt excellent parte of vsus, and whereunto the Philoſophers aſcribe the principalitie. For they cal it Hegemonicon, that is, the prince or principall ſpirite, and reaſon is faigned to be a very wiſe Queene. Howebeit, Paule doth throwe her out of her throne: and ſo, bringeth her to nothing, whiles hee teacheth that wee muſt bee renewed in minde. For howſoeuer we flatter our ſelues, yet that ſentence of Chriſt is true, that man muſte bee borne againe which will enter into the kingdome of God. Seeing both in minde and heart we are altogether voide of the righteouſneſſe of God.
That yee might proue what is the will of God. Heere thou haſt the end wherefore, wee ought to put on a newe minde: namely, that both our owne and all other mens counſailes, and deſires beeing reiected, wee might intende vponupon the onelyonly will of God, the knowledge whereof is true wiſedome. And if the renouation of the mynde be neceſſary vntounto this, that wee might proue what is the will of God: Heereby it appeareth howe contrary it is vntounto God. The Epithetons are added, doe ſerue vntounto the commendation thereof, that wee might ſtriue thereunto with greater alacritie. And ſurely to bring our peruerſitie into an order, it is neceſſary that the true praiſe of righteouſneſſe and perfection bee aſcribed vntounto the will of God. The worlde perſuadeth it ſelfe, that thoſe workes it hath done, are good: Paule hee cryeth out on the contrary, that wee muſt examine by the commaundementes of God, what is right, and good.
The worlde delighteth it ſelfe, and taketh great pleaſure, in his owne inuentions: but Paul affirmeth, that nothing pleaſeth God, ſaue that whiche hee commaundeth. The worlde, that it might finde perfection, ſlydeth from the worde of God vntounto newe inuentions: Paule putting perfection in the will of God, ſheweth howe they are deluded with a falſe imagination: if any paſſe that marke.
3 For I ſay by the grace which is giuen vntounto mee, to eueryevery one of you, let no man ſtande high in his owne conceipte aboue that which is meete for him, but let him bee wiſe vntounto ſobrietie: as God hath giuen to eueryevery man the meaſure of faith,
3 For I ſay by the grace. If thou doeſt thinke that the particle cauſall is not ſuperfluous, then this ſentence ſhall agree well with the former. For ſeeing nowe, hee woulde hauehave our whole ſtudie conſiſt, in ſeeking for ye will of God, the next thing was, to drawe vsus from vaine curioſitie. Yet ſeeing the particle cauſall is often ſuperfluous with Paule, thou mayeſt take it for a ſimple affirmation: for ſo alſo the ſenſe will ſtande very well.
But before hee commaunde, hee ſaith, hee hath authoritie giuen him, to the ende they might hearken vntounto him, no leſſe then vntounto the voyce of God himſelfe: for his woordes are as muche in value, as if hee ſaide, I ſpeake not of my ſelfe: but beeing an imbaſſadour of GOD, I bryng vntounto you the commaundenientes hee hath inioyned mee.Grace puc for Apoſtleſhip. By grace (as before) hee meaneth his Apoſtleſhyp, whereby hee commendeth the goodneſſe of GOD therein, and withall inſinuateth, that hee did not temerouſly intrude himſelfe, but that he was choſen by the calling of God. So then hee getting vntounto himſelfe authoritie, by this preface, doth binde the Romanes with a neceſſitie of obeyng, vnleſſe they woulde contemne GOD in the perſon of his miniſter.
Then followeth the precept, whereby hee both draweth vsus, from the ſearching of thoſe thinges, whiche doe nothing but trouble mens mindes, for they doe not edifie: and alſo forbiddeth leaſt any ſhoulde take more vppon him, then his capacitie and calling will beare. And withall admoniſheth, that wee onelyonly thinke and meditate thoſe thinges, which may make vsus ſober and modeſt. For ſo I had rather vnderſtande it, then accordyng to that Eraſmus doth tranſlate it, that no man thinke proudly of himſelfe. Both becauſe this ſenſe is ſomewhat further fetcht, and that other agreeth better to the text. This ſentence, Beſides that is meete for him to vnderſtand. Declareth what hee meant by the former woorde Huperphronein: that is, to bee inſolent, or thinke aboue meaſure of himſelfe: namely, that we exceede the meaſure of wiſedome or being wiſe, if we buſie our ſelues about thoſe things, of the which it is not meete wee ſhoulde be carefull. To be wiſe vntounto ſobrietie: is to be giuen vntounto thoſe ſtudies, wherby thou perceiueſt thou mayeſt learne and be taught modeſtie. As God hath giuen eueryevery man. Ʋnicuique vt diuiſit deus. Here is the figure called Anaſtrophe, or inuerſion of words, for, as to eueryevery man God hath giuen. And here veryly is the maner of that ſober wiſedome hee ſpake of, expreſſed. For ſeeing there is a diuerſe diſtrybution of graces, then eueryevery man propoſeth vntounto himſelfe the beſt meane or meaſure of wiſedome or beeing wiſe,What it is to be wiſe vntounto ſobrietie. when hee keepeth himſelfe within the compaſſe of that grace or gift of faith, which is giuen vntounto him. So then there is a ſuperfluous ſeeking of wiſedome, not onelyonly in ſuperfluous things, & things vnprofitable to bee knowne: but alſo in thoſe, the knowledge whereof otherwiſe is profitable: when wee reſpect not what is giuen vntounto vsus, but temerouſly and boldly exceede the meaſure of our vnderſtāding, which importunitie, God will not ſuffer vnreuenged. For wee may ſee oftentimes, with what trifles they are carryed about, who, through fooliſh ambition lift vp themſelues beyonde thoſe boundes are ſet for them. The ſubſtance is, this is a part of our reaſonable ſacrifice, when eueryevery one by a gentle and tractable ſpirite, doeth yeelde himſelfe to be ruled & ordered of God. Finally, whē he oppoſeth faith againſt humane iudgement, hee reſtraineth vsus from our owne likinges, and withall purpoſely addeth the meaſure, that the faithfull ſhould alſo humbly keepe themſelues, within the compaſſe of theyr defect.
4 For as in one bodie we hauehave many members, and all members hauehave not the ſame office:
5 So wee beeing many are one bodie in Chriſt, the members one of another.
6 Seeing that wee hauehave diuers giftes, according to the grace giuen vntounto vsus: whether propheſie, according to the proportion of faith.
7 Or miniſtration in his miniſterie, or hee which teacheth in doctrine.
8 Or hee which exhorteth in exhortation: or hee which giueth in ſimplicitie: or hee that ruleth, in diligence: or hee that hath mercy in cheerefulneſſe.
4 For as in one bodie. Now hee confirmeth that ſame, which hee ſaid before of limiting the wiſdome of eueryevery one according to the meaſure of faith, by the calling of al the faithful. For we are called of this condition, yt we ſhould as it were grow vp into one body: ſeeing Chriſte hath ordeined that ſocietie and connection amongeſt all the faithfull, whiche is amongeſt the members of a mans body: and becauſe men coulde not come into ſuch an vnitie by themſelues, he is made the bonde of that coniunction. Seeing then that reaſon which is ſeene to hold in a mans bodie ought to bee alſo in the ſocietie of the faithfull: by that ſimilitude hee proueth, how neceſſary it is for eueryevery one to conſider what is conuenient for his nature, capacity and calling. Furthermore this ſimilitude hath diuers parts, chiefly after this maner it is to be applied vntounto the preſent cauſe, that as the mē bers of one body hauehave diſtinct offices, and all thinges diſtinct,The applicatiō of the ſimilitude taken from the members of a mans bodie. for no member either holdeth all offices together, or taketh vntounto him the offices of others: ſo hath God giuen vntounto vsus diuers giftes, by which diſcretion or diuerſitie he hath ordeined what order hee woulde hauehave to bee kept amongeſt vsus: that eueryevery one ſhould gouerne himſelfe according to the meaſure of his gift, and ſhould not intrude himſelfe into the offices of others: neither ſhoulde one couet to hauehave all thinges together, but being content with his ſtate, ſhould willingly abſtain from vſurping other mēs turnes. Howbeit when in expreſſe words he noteth that communion which is amongſt vsus, withal he inſinuateth, how great diligence, there ought to bee in eueryevery one, to beſtow thoſe gifts they inioy, to the common profite of the body.
6 Wee hauing gifts. Paul doth not ſimplie now preach of the mainteining of brotherly louelove amongeſt vsus: but he commendeth modeſtie, which is the moderatour of our whole life.The diuerſitie and in equalitie of gifts, is the bond of mutuall communication EueryEvery man coueteth to hauehave ſo much, yt he might not ſtand need of any help of his brethren: but this is the bond of mutuall communication, whiles no man hath ſufficient for himſelf, but is cō ſtrained to borrow of others. I confeſſe therefore that the ſocietie of the godly cannot ſtand, but whiles eueryevery one being contēt with his owne meaſure, doth impart vntounto his brethren of thoſe giftes …ee hath receiued, and againe doth ſuffer himſelfe to bee holpen by other mens giftes. But Paule his meaning was chiefly to beate downe that pride whiche hee knewe to bee grafted in men, and leaſt any man ſhoulde bee greeued that al things are not giuen vntounto him: hee admoniſheth, that not without the good counſaile of God, eueryevery one hath his part giuen vntounto him: becauſe it is neceſſary for the common benefite of the body, that none ſhoulde bee ſo furniſhed with the fulneſſe of giftes, leaſt he ſhoulde ſecurely deſpiſe his brethren. Heere then wee hauehave the principall ſcope, whereunto the Apoſtle tendeth: namely, that all thinges are not meete for all men, but the giftes of God are ſo diſpoſed, that eueryevery one might hauehave his finite portion: and eueryevery one ought ſo to intende, in beſtowing his giftes to the edification of the Church, that no man hauing left his owne function, ſhoulde take vponupon him another mans. For by this decent order, as it were due proportion, the incolumitie of the church is ſaued: when eueryevery man doth ſo beſtow that he hath receiued to the common profite of others, that hee doth not hinder others, Hee which peruerteth this order, fighteth againſt God by whoſe ordinance it is ordeined. For the difference of giftes did not ſpring from the will of men, but becauſe it hath pleaſed the Lorde ſo to diſpoſe his grace.
Whether Propheſie. Nowe by bringing in certaine particulers for example, he ſheweth howe eueryevery man ought to be occupied in his gifte, as in keeping his ſtation. For eueryevery gift hath his ende propoſed, from the which to decline, is to corrupte the giftes themſelues. And whereas the ſpeech is ſomewhat confuſed, wee may ſo compoſe it, that the concluſion begin here. Hee therefore which hath the gift of propheſiyng, let him examine it to the proportion of faith: hee that hath an office, let him vſe it to adminiſtration: hee that hath doctrine, let him vſe it to teache &c.
They who ſhall beholde this marke, ſhall conueniently keep themſelues within their boundes. Howbeit this place is diuerſly taken. For there bee ſome which by propheſiyng vnderſtande the facultie of diuination, whiche was of force about the beginning of the Goſpell in the Churche: as it pleaſed the Lorde then to ſet foorth the dignitie and excellencie of his Churche by all meanes.
And they thinke that that which is added, according to the porportion, is to be referred vntounto all the branches. But I had rather followe them, who extende this woorde further, namely vntounto a peculiar gifte of reuelation, that a man doe rightly and learnedly play the parte of an interpreter in opening the will of God.
Therefore prophecying at this day amongeſt Chriſtians is almoſt nothing els,What propheſiyng is amongſt chriſtians. thē a right vnderſtanding of the ſcripture, and ſinguler gift of expounding the ſame, ſince all the olde propheſies, and oracles of God hauehave been finiſhed in Chriſt, and his Goſpell. For in this ſence Paule hath put it, when hee ſayth, I woulde yee coulde ſpeake with tongues: 1 Cor. 24.….but rather that yee did propheſie. Wee knowe in part, and wee propheſie in part. And it appeareth not, that Paules meaning is heere,1. Cor. 13.9. onelyonly to recite thoſe marueylous graces, whereby Chriſt adorned his goſpel at the firſt: but rather we ſee that ordinary graces only, & ſuch as abide continually in the Church, are reckoned. Neyther doe I thinke that reaſon to bee firme, which is obiected, namely, that the Apoſtle neede not to hauehave ſayde that, to thoſe who by the ſpirite of God coulde not call Chriſt Anathema.
For ſeeing in another place hee teſtifieth, that the ſpirite of the Prophete is ſubiect to the Prophete,2. Cor. 14.32. and he biddeth him that ſpake firſt, to holde his peace if any reuelation bee made to another that ſitteth by: after the ſame maner hee may here admoniſhe thoſe who propheſie in the Churche, that they ſhoulde applie their propheſiyngs to the rule of fayth, leaſt at any time they erre from the line.Faith put for the principles of religion. VnderUnder the name of fayth hee ſignifieth the firſt principles of religion, whereunto what ſo euer doctrine is founde not agreeing, euen thereby it is condemned for falſe. In the other braunches there is leſſe difficultie. Hee that is (quoth hee) ordayned a miniſter let him diſcharge his duetie by miniſtring, that hee may be anſwearable to his name. As ſtraightwayes hee commendeth vntounto teachers, vnderunder the name of doctrine, ſounde edification, in this ſence, hee that excelleth in doctrine, let him know that the ende thereof is, that the Church be truely taught, and let him ſtudie this one thing, that hee may make the Church wiſer by his doctrine.
For hee is a doctor or teacher, who formeth or inſtructeth the Churche by the woorde of trueth. Hee that excelleth in the gift of exhorting, let him regarde this ende, that he may exhort effectually.
And although theſe offices hauehave great affinitie, yea and alſo connection betweene them ſelues: yet they ceaſe not therefore to bee diuers. No man can exhort without doctine: yet is not hee that teacheth ſtrayghtwayes indued with the gyft of exhorting. Nowe no man propheſieth, or teacheth, or exhorteth, but hee miniſtreth: but it is ſufficent if wee keepe that diſtinction, which wee ſee in the giftes of God, and knowe to bee meete for the order of the Church.
8 He which giueth in ſingleneſſe. Out of theſe latter branches wee ſee playnely, that here is declared vntounto vsus, what is the lawfull vſe of the giftes of God. By giuers, of the which hee ſpeaketh here, hee vnderſtandeth not thoſe which giuegive of their owne, but Deacons, who were appoynted for the diſtribution of the publique goddes of the Churche. By thoſe ſhewe merciemercy, hee vnderſtandeth widowes, and other miniſters, who according to the cuſtome of the olde Church were ordayned to ſee vntounto the ſicke. For they are two diuers offices, to miniſter neceſſarie thinges vntounto the poore, and to beſtowe their labour in ſeeing to them. Howebeit to the firſt hee aſſigneth ſimplicitie, whereby without fraude, and parcialitie, they ſhoulde faythfully diſtribute thoſe thinges are committed to them: of theſe hee woulde hauehave obedience ſhewed with cheerefulneſſe, leaſt by their moroſitie (as it often commeth to paſſe) they ſpoyle their offices of grace or graciouſneſſe. For as nothing more comforteth him is ſicke, or afflicted by any other maner of way, then when hee ſeeth the mindes of men chearefull, and readie to helpe him: ſo if hee ſee vnwillingneſſe in their countenaunce of whom hee is holpen, hee will take it to his reproche.
Although hee properly call thoſe rulers, to whome the miniſtration of the Churche was committed (and they were Seniours, who ruled and gouerned others, and exerciſed the cenſure for manners) yet that whiche hee ſayth of them, may generally bee applyed vntounto all kinde of Superiours. For it is no ſmall care is required of thoſe, who are to prouide for the ſafetie of all, neyther is a ſlender diligence looked for of them, who ought to watche nyght and day, for the health of all men. Although the eſtate of that tyme, ſheweth that Paule did not ſpeake of all Superiours, becauſe then there were no godly magiſtrates: but of the Seniours who were the correctours of maners.
9 Let louelove bee without diſſimulation: auoyding that is euill, and cleaning to that is good.
10 Beeing readie to louelove one another with a brotherly louelove, preuenting one another with honour.
11 Not lither in buſineſſe, feruent in ſpirite, ſeruing the tyme.
12 Reioycing in hope, patiente in tribulation, perſeuering in prayer.
13 Communicating to the neceſſitie of the Saintes, following after hoſpitalitie.
9 Let louelove be without diſſimulation. Nowe, he being about to ſpeake of particular dueties, verie fittely he beginneth at charitie, which is the bonde of all perfeccion. And concerning that, hee commaundeth (as it is often neceſſarie) that all diſſimulations laide a part, it might proceede from pure ſynceritie of minde. For it is a harde matter to ſay, howe wiſe for the moſt parte all men are to counterfeyte Charitie,It is no charity vnles it be ſyncere, and without diſſimulation. whiche in deede they hauehave not. For they doe not onelyonly deceiue others but alſo them ſelues, whyles they perſwade them ſelues, that, they are beloued very well of them, whom they themſelues doe not onelyonly neglect, but alſo in trueth reiecte. Therefore Paule heere denounceth that onelyonly for Charitie, whiche is voyde of all diſſimulation: and euerye man may eaſely beare witneſſe hym ſelfe, whither hee hauehave any thynge in the ſecrete of his heart, that is agaynſt Charitie. Theſe woordes of good and euill, which followe ſtraightwayes in the text, hauehave not a general ſignification: but hee hath put euill for that malicious iniquitie, whereby men are hurt: and good, for that bountifulneſſe, whereby they are holpen. And here is an vſuall antitheſis of the ſcripture, when vices are firſt forbidden, and vertues then commanded.
In the participle Apoſtugountes, that is auoyding or putting away, I neyther hauehave followed, Eraſmus, nor the olde interpreter, who hauehave turned it, hating, but (in my iudgement) the meaning of Paule was, to expreſſe ſomewhat more: and the vehemencie in the worde auoyding or putting away, doeth better anſwere the contrary member: where hee doeth not onelyonly bid that wee ſhoulde be bountifull, but alſo cleaue vntounto it.
10 Being readie to louelove one another. Hee can not perſwade himſelfe that hee hath euer ſayde inough in ſhewing the feruencie of that louelove, wherewith wee ought to embrace one another. For hee both calleth it brotherly, and the affection thereof ſtorgen, which of the Latines is called mutuall pitte amongſt kinſfolkes. And ſuche ought that to bee, wherewith we imbrace the ſonnes of God. Which thing that it might come to paſſe, hee addeth a precepte very neceſſary for the preſeruing of good will or beneuolence, that eueryevery one for his part giuegive honour vntounto his brethren. For there is no more effectual poiſon to ye eſtranging, or alienating of the mindes of men, then, when any thinketh hee is diſpiſed. If by honour, you vnderſtande all kinde of duetie, I am not greatly agaynſt it: howebeit I like the firſt interpretation better. For as nothing is more contrarie vntounto brotherly concorde, then contumely growing of pryde, when others beeing neglected, eueryevery one aduaunceth him ſelfe: ſo modeſtye is the beſt nourſe of louelove, whereby it commeth to paſſe, that eueryevery one honoureth others.
11 Not lither in buſineſſe. This precept is giuen vsus, not onelyonly becauſe the life of Chriſtians ought alway to conſiſt in doing, but becauſe oftentimes our own profite being neglected, wee ought to beſtowe our labours vponupon our brethren, yea though they bee not alway good, but often moſt vnworthie and vnthankfull.
Finally becauſe in many dueties we ought to forgette our ſelues, vnles we be earneſt with our ſelues, and diligently ſtriue to ſhake off al ſlouthfulneſſe, we can neuer be truely prepared vntounto the obedience of Chriſt. And whereas it is added, feruent in ſpirite. He ſheweth howe we may obteyne that we ſpake on before. For our fleſh (like an Aſſe) is alway lither or ſlouthful, and therefore had neede of ſpurres: and it is onelyonly the feruencie of the ſpirite, that correcteth our ſlouthfulnes: therefore the ſtudy of doyng good requireth a zeale, which the ſpirit of God kindeleth in our heartes. Why then, (wil ſome ſay) doth Paule exhort vntounto this feruencie? I anſweare, although it bee the gift of God, yet it is the part of Chriſtians, that ſluggiſhnes being ſhaken off, they receiue that flame which is kindeled from aboue: as it often commeth to paſſe, that the motion of the ſpirite is choked and extinguiſhed by our iniurie. Hereunto alſo apperteineth the third, that we may ſerue the time, for as the courſe of this life is ſhort, ſo the oportunitie of doing good is ſoone paſt: therefore wee ought more cheerefully make ſpeede to the doing of our dutie. So in another place Paule biddeth redeeme the time, becauſe the daies are euill. The meaning may alſo be, that we might know to apply our ſelues to the time, wherin there is great force. Howbeit Paule ſeemeth vntounto me to ſet that againſt intermiſſion, ceaſing, or leauing off, which he commaundeth of ſeruing the time. Furthermore becauſe in many old copies, Curio, is read, which worde although at the firſt ſight it ſeemeth ſtrange, I dare not altogether reiect. If ſo bee ye reading be accepted, I doubt not but the minde of Paule is, to referre all thoſe duties are done to our brethren, and whatſoeuer ſerueth to the mainteynance of charitie, to the worſhip of God, that hee might make the faythfull more willing.
12 Reioycing in hope. Theſe three are both ioyned together amongſt them ſelues, and alſo in a maner they ſeeme to appertein vntounto that, Seruing the tyme. For hee doth beſt applie himſelf vntounto the time, and vſeth the occaſion to run on couragiouſly, who putteth his ioy in the hope of the life to come, and beareth tribulations patiently. Howeſoeuer it be (for it is no great matter, whither you ioyne them together, or ſeperate them) firſt he forbiddeth vsus to ſet our heartes vponupon the preſent good things, and in earth and earthly thinges to ſeeke our ioy, as though our felicitie were there: but he biddeth vsus erect our mindes to heauē, where we may inioye perfect and ful ioy. If our reioycing ſhalbe conteyned in the hope of the life to come, thereuppon ſhall patience growe in aduerſitie: becauſe no abiding or ſuffering of ſorow can oppreſſe that ioy. Therefore theſe two depende one of another, ioy conceiued of hope, and patience in aduerſitie. For no man will cheerefully, and with a quiet mind, ſubmit himſelfe to beare the croſſe, but he who hath learned to ſeeke for his felicitie out of the world, that with the conſolation of hope, he may mitigate,Ioy conceiued of the life to com and patience coupled together. and qualifie the bitternes of the Croſſe. But becauſe both theſe are farre aboue our ſtrength, we muſt bee earneſt in prayer, and beſeech GOD continually, that he ſuffer not our harts to faint, fall to the ground, & or to be broken with aduerſitie. Finally, Paul doth not only prouok vsus to prayers, but plainly requireth perſeuerance of vsus: becauſe wee hauehave a continuall warfare, and dayly new conflicts ariſe, to the bearing whereof, yea euen the ſtrongeſt are vnmeete, vnleſſe they nowe & then gather new ſtrength. Howbeit that we faint not, the beſt remedie is, the continuance of prayer.
13 Seruing the neceſſities of the Saincts, &c. Hee returneth vntounto the duties of charitie, the chiefeſt wherof is to do good vntounto thoſe of whome wee looke for no recompence. Becauſe therfore it almoſt cōmeth to paſſe, that they chiefly are deſpiſed, who aboue others are oppreſſed with pouerty, & ſtand in need of help (for yt is thought to be loſt, which is beſtowed vponupon thē) God in a ſpeciall maner commendeth them vntounto vsus. For then we are truly charitable in deede, when we helpe our poore brethren, for no other cauſe, then to exerciſe our bountifulneſſe. Now hoſpitalitie is not the laſt kinde of charitie: that is, beneuolence & liberalitie which is ſhewed towardes ſtraungers, becauſe they chiefly are deſtitute of al things, and are farre from their friends. We ſee then, that eueryevery one ought by ſo much the more to be cared for of vsus, as they are commōly more neglected of men. Note alſo the proprietie of ſpeech, in that he ſaith we muſt communicate to the neceſſities of the ſaintes: whereby he inſinuateth, that wee ought, ſo to relieue the want of our brethren, as though wee ſuccoured our ſelues.
And hee commaundeth ſpecially to helpe the ſaintes.The faithful are ſpecially to be ſuccoured. For although our charitie ought to extende it ſelfe vntounto all men, yet it ought with a ſingular affection to imbrace thoſe, are of the houſhoulde of fayth, who are ioyned vntounto vsus in a neerer maner.
14 Bleſſe them which perſecute you. Bleſſe (I ſay) and curſe not.
15 Reioyce with them that reioyce, & weepe with them that weepe.
16 Be of like affection one towardes another: not thinking arrogantly of your ſelues, but applying your ſelues to baſe thinges. Bee not wiſe in your owne opinions.
14 Bleſſe them, &c. Once I woulde hauehave the reader admoniſhed of this, that in eueryevery precept hee doe not curiouſlye ſeeke for a preciſe order: but to bee content, heere to hauehave ſcattered preceptes whereby he may bee prepared vntounto all the parts of a holy life: and thoſe alſo drawen out of that principle, which the Apoſtle put downe in the beginning of the chapter.
Straightwayes hee will giuegive charge of not requiting iniuries doone. Heere nowe hee requireth ſomewhat that is more harde, namely that we wiſhe no harme to our enemies: but howeſoeuer they vexe vsus, and deale vncurteouſly with vsus, to wiſhe vntounto them all proſperitie, and to pray vntounto God for the ſame. Which meekeneſſe as it is more difficulte, ſo it is more ſeriouſly to be laboured for. For the Lorde commaundeth nothing, wherein hee requireth not our obedience. Neyther is any excuſe to be admitted, if we be voyde of that ſence, whereby the Lorde woulde hauehave vsus to differ from the wicked, and children of this worlde. In deede I confeſſe, it is a harde thing, and altogether contrarie to the nature of man: howebeit nothing is ſo harde, but it is ouercome by the power of GOD, whiche ſhall neuer bee wanting to vsus, if wee be not negligent to call for it.
And although thou canſt ſcarſly find one, which hath profited ſo muche in the lawe of GOD, that hee can fulfill this precepte: yet none can boaſte hym ſelfe to bee the ſonne of GOD, or glorie in the name of a Chriſtian, who hath not partly put on this minde, and dayly fighteth with the contrary affection.
I ſayde this was harder, then to remitte vengeance when any is hurt. For ſome although they withholde their handes, and are not themſelues carried with the furie of hurting, yet they coulde wiſhe that deſtruction or damage might otherwayes happen to their enemies. Yea and if they bee ſo calme, that they wiſh no harme: yet ſcarcely one in an hundreth will wiſhe him to bee ſafe of whom he hath receiued iniury: Yea a good part burſt forth into curſynges. But God by his woorde, doeth not onelyonly bridle our handes from euill woorkes: but alſo tameth the bitter affections of our heart. And not that onelyonly…, but alſo woulde hauehave vsus careful for the health of thoſe: who by hunting vsus wrongfully, bring deſtruction vponupon them ſelues.
Eraſmus was deceiued in the woorde Eulogein: becauſe hee obſerued not that it was oppoſed againſt curſings,Our patience muſt appeare not only in not wiſhing euill, but alſo in wiſhing good to our enimies. and maledictions. For Paule in both of them woulde hauehave God to bee a witneſſe of our patience, howe not onelyonly wee bridle the furie of our wrath in our wiſhes, but alſo by praying for their remiſſion we teſtifie that we are ſory for them, whiles they periſh wilfully.
15 Reioyce with them reioyce, &c. In the thirde place hee putteth a generall ſentence, that the faythfull imbracing one another with a mutuall affection, doe accounte the eſtate one of another common vntounto them. And he reciteth the partes or the kindes in the firſt place, that they ſhoulde reioyce with them that reioyce, and weepe with them that weepe, For ſo the nature of true louelove requireth: that eueryevery one had rather mourn with his brother, then through pleaſure or idleneſſe, to beholde his ſorowe a farre off. The ſubſtaunce then is, that wee apply our ſelues one to another as muche as may bee: and what condition ſo euer come, that eueryevery one take vponupon him the feeling of another mans eſtate, whither to ſorrowe with him in aduerſitie, or to reioyce with him in proſperitie. And truely not to be glade at the felicitie of ones brother is enuy: & not to ſorrow at his aduerſitie, is inhumanitie. Let then that likelines or mutual conbination of affection be amongſt vsus, which may together conforme vsus vntounto all affections.
16 Not being high minded. In Greeke the Apoſtle ſpeaketh both more ſignificantly, and more fitly for the Antitheſis. Not cogitating (quoth hee) h…h thinges, whereby he vnderſtandeth that it is not the part of a Chriſtian man, ambitiouſly to aſpire vntounto thoſe thinges, whereby hee may excell others, neither to hauehave proude ſpirites: …trather to meditate modeſtie and meekenes.
For herein wee excell before the Lords, and not in pride, or contempt of our brethren. A pre…ep… very aptly added vntounto thoſe want before, for there is nothing in … diuideth that vnitie was ſpoken of: then whiles wee aduaunce our ſelues, and to the ende we may come to ſome higher place, looke ſomewhat a loft.
This worde, to them of the lower ſorte. I take in the neuter gender, that the Antitheſis may become place. Hee… therefore all ambition is condenmed, and e…ation of minde, which inſinuateth it ſelfe vnderunder the … of magnanimitie. Seeing moderation or rather ſubmiſſion is the chiefeſt vertue of Chriſtians, which had rather alway giuegive honour vntounto others, then ſteale it from them. Hereunto is that like which followeth: for there is nothing more inflameth the mindes of men then the opinion of their owne wiſedome. His minde therefore is, that that being laide a part, wee woulde alſo heare others, and obey their counſayles. For whereas Eraſmus turneth phr…nimous arrogant, that is coacted and colde:A notable ſalue againſt arroga… cie. becauſe Paul ſhoulde repeate the ſame thing twiſe, without any vehemencie: howebeit this is the beſt remedie to cure arrogancie, that mē be not too wiſe in their owne opinion.
17 Rendering to no man, euill for euill: prouiding good thinges before all men.
18 If it may be, as much as in you lyeth, hauehave peace wt al mē.
19 Not reuenging your ſelues, beloued: but giuegive place vntounto wrath. For it is written, vengeance is mine, I will repay, ſaith the Lord.
17 Rendering to no man. It differeth in a maner nothing frō yt which foloweth ſtraightwayes: ſaue that vengeāce is ſomewhat more, thē this kind of recōpence of ye which he ſpeaketh here. For ſometime we recōpence euil for euil, yea where we exact not the requiting of an iniurie, as if we giuegive them hard entertainment, who do vsus no good. For we are wont to eſtimate eueryevery mans merits towards …s, or els how they may deſerue at our hāds, yt we might beſtow out duties vponupon thē, to whō we are already bounde, or of whom we looke for ſome thing. And again if any hauehave denied vsus their helpe, when we were in neede, recompencing (as they ſay) like for like, wee helpe them no more, then we were holpen of them, whē we were in neede. There be other ſuch like examples, wherin, euil is recompenced for euil, without manifeſt reuengen… …oulding good things. I diſlike not the tranſlation of Eraſmius, …o…ely, therefore preparing: Yet I choſe rather to … ▪ word for word. Becauſe eueryevery man is too much giuē to his own profit, or too too prouidēt in eſchewing his owne dammages, Paul ſeemeth to require another care, and attention. The meaning is, we muſt diligently do our endeuour, that by our probitie and honeſ… all men may be edified. For as the inno…cie of conſcience … neceſſarie for one ſelues before God: ſo the integritie of repore, is not to be neglected before men. For if God oughe to be glorified by our good workes, ſo muche is wanting to his glory, as men ſee nothing praiſe worthie in vsus, Yea the glory of God is not only obſcured, but he is alſo diſhonored. For what ſo euer we offend, the vnlearned draw it to the reproch of the Goſpel. Howebeit when we are commanded to prouide good things before men, we muſt alſo note to what end. For the ende is not, that men might hauehave vsus in admiration, and praiſe vsus: for Chriſt doth ſeriouſly driue away this deſire from vsus, when he biddeth vsus that al men being excluded, we ſhould take God for the only witneſſe of our good deedes: but that our mindes being lift vp vntounto God, they might giuegive the prayſe to him, that by our example others might beſtirred vntounto the ſtudie of righteouſnes, and finally that they might receiue a good and ſweete ſauour of our life, wherby they might be allured vntounto the louelove of God. And if ſo be that we be euill ſpoken of, for the name of Chriſt, yet we giuegive not ouer to prouide good thinges before men: but then is that fulfilled,1. Cor. 6.9. that we are counted as lyers and yet we are true. &c.
18 If it be poſſible, as much as in you lieth. Tranquilitie, and a maner of life ſo compoſed, that it may make vsus bee beloued of all men, is no common gift of a chriſtian man. Hereunto if wee will giuegive our indeuour, we muſt be indued not only with great equitie, but alſo with great commoditie, and facilitie of maners: which may not only conci…ate or get vntounto vsus thoſe be vpright, and good, but alſo may turne the heartes of the wicked.
Howbeit heere is a twofolde caution or head to be taken that we couet not in ſuch ſort to be gracious,A watchworke for all thoſe ſeek to bee gracious vntounto men. that we refuſe (ſo often as neceſſitie ſhall require) to take vponupon vsus the hatred of any, for Chriſts ſake. And ſurely we may ſee many, who, whiles for the pleaſantneſſe or ſweetnes of maners and tranquilitie or quietneſſe of minde they are amiable vntounto all, yet for the Goſpelles ſake they hauehave their neereſt friendes, their greateſt enemies. The ſecond caution is, that our facilitie degenerate not into aſſentation or flatterie, that for quietneſſe ſake we would flatter the ſins of men. Becauſe therefore it can not alway be obtayned, that wee ſhoulde hauehave peace with all men, he hath added two particles,Wherefore and whē peace ma… be broken. by the way of exception, if it may be, and as much as in vsus lyeth
Finally this muſt be eſtimated by the office of pietie and charitie, that wee doe not breake peace but beeing conſtrayned through one of theſe. For wee muſt ſo for quietneſſe ſake tolerate and ſuffer many things, pardon offences, fauourably remit the ſeuere rigor of the law, that yet we be prepared, (as often as neede ſhall require) to ſight couragiouſly. For it can not bee that the ſouldiers of Chriſt, ſhould hauehave a perpetuall peace with the worlde, whoſe prince is Satan.
19 Not reuenging your ſelues, beloued. That euill whiche he correcteth here, is more grieuous then the former, whereof he made mention of late, as we hauehave admoniſhed, howbeit both of them ariſe out of the ſame fountaine: namely, too much louelove of our ſelues, and naturall pride, which maketh vsus very fauourable to our owne vices, but moſt ſeuere towardes others. Becauſe therefore that diſeaſe doeth beget almoſt in all men, a furious deſire of reuenging, when they are touched but a little: heere hee commaundeth, howe grieuouſly ſo euer wee bee hurte, that wee our ſelues go not about to reuenge our ſelues, but commit it to the Lorde.
And becauſe they are not eaſely bridled, who once hauehave bin taken with this vnbridled affection, by a ſweete ſpeache hee doeth (as it were) lay hands vponupon vsus, that he might reſtraine vsus, whiles hee, calleth vsus beloued. This thē is the precepte, that wee neither reuenge, nor ſeek to reuenge ye iniuries done. The reaſon is added becauſe we muſt giuegive place to wrath. And to giuegive place vntounto wrath, is to yeelde vntounto the Lorde the power of iudgeing, which they take from him, that take vponupon them reuengement. Wherefore if it be a great ſin to vſurp the turne or courſe of God, thē is it not lawful to reuenge: for ſo we preuent ye iudgment of God, who wil hauehave this reſerued to himſelfe. And wtall he inſinuateth, yt they who patiētly expect his help, ſhal hauehave God their reuēger: but they who preuent him, leaue no place for the helpe of God. Moreouer he doth not only here forbid, yt we execute reuēgemēt our ſelues, wt our own hands, but alſo yt our hart ſhould be tēpted wt any ſuch deſire▪ it is therfor ſuperfluous to diſtinguiſh between publik & priuate reuēgemēt. For he is no more excuſable, who wt an euil mind, & deſirous of reuengmēt, ſeeketh the help of ye magiſtrat, thē he who deuiſeth what way he may reuēge by himſelf. Yea reuengmēt is not alway to be deſired of God, as we ſhal ſee ſtraightwaies: becauſe if our praiers proceed frō a priuate affectiō, & not frō the pure zeale of ye ſpirit, we do not ſo much procure ye Lord to be our iudge, as we make him the miniſter or executioner, of our wicked cōcupiſcence. Therefore we do not otherwiſe giuegive place vntounto wrath, thē whē with quiet minds we expect a fit time of deliuerance: in the meane while wiſhing yt they who are now our aduerſaries, by repēting may become our friends. For it is writtē. Deut. 32.35.He bringeth a poofe takē out of ye ſong Moſes, where ye Lord denoūceth himſelf, to be the reuēger of his enemies. And thoſe are ye enemies of god, who vexe his ſeruāts wtout cauſe. He ye toucheth you (quoth ye Lord) toucheth the apple of mine eye. Let vsus therefore be content wt this conſolatiō, yt neither they ſhall eſcape vnpuniſhed, who trouble vsus wtout a cauſe: neither ſhall we by ſuffering make our ſelues more ſubiect, or more open for the iniuries of ye wicked: but rather we ſhal giuegive place vntounto yt Lord, (who is out only reuēger & deliuerer) yt he may help vsus. Althogh it is not lawful yea euen to deſire vēgeance of God for our enemies: but rather we are to pray yt they may be conuerted and become friendes: and if ſo that they proceede in their wickedneſſe, that ſhall happen vntounto them, which happenth vntounto other contemners of God. For Paul doth not therefore cite this teſtimonie, as though we might ſtraightwayes be on fire, ſo ſoon as we are iniuried, & euen as the affections or heat of the fleſh ſhal require, to deſire of God yt he would be the reuenger of our iniuries.
But firſt he teacheth that it is not our partes to reuenge, vnleſſe we will take vntounto our ſelues the office of God: ſecondly hee noteth that we are not to feare leaſt the wicked ſhould rage more furiouſly, if they ſee wee beare patiently: for it is not in vayne that God doeth take vntounto him ſelfe the office of reuenging.
20 Therefore if thy enemie hunger, feede him: if hee chirſte giuegive him drinke. For in ſo dooing thou ſhalt heape coales of fire vponupon his head.
21 Bee not ouercome of euill, but ouercome euill with good.
20 Therefore if thy. Nowe hee declareth howe we may truely fulfill thoſe preceptes of not reuenging, and recompencing euill: namely, if we doe not onelyonly abſtayne from doing iniurie, but alſo doe good vntounto thoſe do hurt vsus. For that is a certayne kind of indirect retaliation or requiting, when wee turne our beneficence away from thoſe hauehave hurte vsus. VnderUnder the name of meate and drinke, vnderſtand thou all kinde of dueties. According therefore to thy abilitie, what ſo euer thy enemie ſtandeth in neede of, whither riches, counſayle, or labour, thou ought to helpe him.
Furthermore he calleth him our enemie, not whom we hate, but who hateth vsus. And if ſo bee they are to bee holpen according to the fleſhe, much leſſe is their health or ſaluation to be hindered by contrary imprecations. Thou ſhalt heape coales of fire. What profitte commeth of doing good to thoſe that hate vsus.Becauſe wee are not willing to looſe both charges and labour, hee ſheweth what fruite ſhall come, if we doe curteouſly entertayne our enemies. By coales ſome vnderſtand deſtruction, which is returned vppon the head of the enemie, if we doe good to him is vnworthy, and behaue our ſelues towardes him, otherwiſe then he is worthie: for ſo his fault is doubled. Others had rather vnderſtand it, that his minde is allured to louelove vsus agayne, when he perceiueth howe curteouſly hee is intertayned. I take it more ſimply, that his minde ſhalbe inclined to one parte▪ For ſurely either thy enemie ſhalbe mollified by thy benefits, or if he be ſo barberous, that he wil be nothing meeked, yet ſhall hee burne and boyle with the teſtimonie of his conſcience, which ſhall feele it ſelfe ouerwhelmed with your bountifulnes.
21 Be not ouercome of euill, &c. This ſentence ſeemeth to bee put in ſteade of a confirmation. For here altogether we hauehave to fight with peruerſitie, which if we go about to requite, wee muſt confeſſe wee are ouercome of it: on the contrary if we recompence good for euill, by that deede we ſhewe the inuincible conſtancie of our minde. And ſurely this is a notable kind of victorie, whoſe fruite is not onelyonly conceyued in minde, but alſo felt in deede: the Lorde giuing ſuch ſucceſſe vntounto their patience as yt they could not wiſh better. On the contrary, he whiche ſhall go about to ouercome euill with euill, may chaunce ouermatche his enemie in maliciouſnes, but to his owne deſtruction: for in ſo doing he fighteth for the diuell.