Commentary on Romans, Commentary · Chapter 1

Commentary on Romans · Commentary · Chapter 1

p. 1The firſt Chapter.

1 PAule a ſeruaunt of Ieſus Chriſt, called to be an Apoſtle, put a part to preach the Goſpel of God.

2 Which he had promiſed afore by his Prophets in the holy Scriptures.

3 Concerning his ſonne Ieſus Chriſt our Lorde which was made of the ſeede of Dauid according to the fleſh.

4 And declared mightely to be the ſonne of God, touching the ſpirite of ſanctification by the reſurrection from the dead.

5 By whom we hauehave receiued grace, and Apoſtleſhip (that obedience might be giuen vntounto the faith) in his name among the Gentiles.

6 Among whom yee be alſo the called of Ieſus Chriſt.

7 To all you that be at Rome, beloued of God, called to be Saintes: grace be with you, and peace from God our Father, and from the Lord Ieſus Chriſt.

The Commentarie of Ioh. Caluin.

PAul. I would ſpeak nothing at al of the name of Paul: ſeeyng it is a thing of no ſuch weight, that wee ſhould ſtand long vponupon it: and nothing can be brought, whiche hath not been ſpoken of other interpreters before: but that with ſmall labour, I may ſatiſfie ſome, without any great contempt of others, this queſtion ſhalbee diſpatched in few wordes. Thoſe which thinke the Apoſtle did take vntounto him this name, as a teſtimony of his victory ouer Sergius y^t vnderunder cōſul,Acts 13.7.9.Acts 13:7Acts 13:9 whom ye conuerted vntounto Chriſt, they are confuted of Luke himſelfe, who ſheweth y^t he was ſo called before that time: neither doe I thinke it like, that this name ſhould be giuen vntounto him, euer ſince he was cōuerted vntounto Chriſt. Which thing I ſuppoſe pleaſed Auguſtine, only y^t thereby he might take occaſion of diſputing wittingly, whiles he ſaith that of a proude Saule, hee was made an humble diſciple of Chriſt. The opinion of Origē is more probable,Paule had two names. who iudgeth him to hauehave had two names. For it is not vnlike, that this name Saule beyng a name of his aunceſtours, was giuen vntounto him of his parents, to declare his religion and kinred: & the other name Paul, to hauehave beene added for to teſtifie the title of the citie of Rome: both becauſe they neither would hauehave this honour obſcured in him, whiche then was greatly eſteemed: neither made they ſuch reckoning of it, that it ſhould extinguiſhe the remembraunce of the ſtocke of Iſrael. That he vſeth the name of Paul oftener in his Epiſtles, this may ſeeme to be the cauſe, it was more famous, and more vſed in the Churches, vntounto the which he wrote, it was more gracious in the Romaine Empyre, though leſſe knowne in his owne kinred. For it behooued him to hauehave great care to auoyde that vayne ſuſpicion and hatred, wherin the very name of a Iewe was at that time with the Romaines, and Prouincials: and to beware hee increaſed not the madnes of his Countriemen, and to take heed to him ſelfe. A Seruaunt of Ieſus &c. Hee adorneth himſelfe with theſe titles,Paule two wayes getteth authority to his doctrine. that hee might gette authoritie vntounto his doctrine. And that he doth two wayes: firſt, whiles hee affirmeth his calling vntounto the Apoſtleſhip. Secondly, when hee teacheth that the ſame calling is not ſtrange from the Churche of Rome. For it was both very expedient that he ſhould be an Apoſtle by the calling of God, and alſo knowen to bee appoynted to the Church of Rome. Therefore he ſaith that he was a miniſter of Chriſt, and called vntounto the office of an Apoſtle: whereby he ſignifieth y^t he did not raſhly intrude himſelf thither. Straight way after he ſaith, he was ſeparated or put apart: that hee might the better proue, he was no vulgare or common fellowe, but an excellent Apoſtle of the Lorde. In which ſignification he had alſo p. 2before deſcended from the generall, vntounto that was more ſpeciall: ſeeyng that the Apoſtleſhippe is a kynde of miniſterye. For who ſo occupieth the function of teaching, is to be counted amongeſt the ſeruauntes of Chriſt: But Apoſtles, by degree of honour are moſt excellent amongeſt all others. This ſelection or putting a part whereof he ſpeaketh, doth declare both the end and vſe of the Apoſtleſhip. For his mynde is briefly to ſhewe, to what end he was called vntounto this function. Therfore whereas he ſaith he was a ſeruaunt of Chriſt, that is common to him with al other teachers. In chalenging vntounto himſelf y^e title of an Apoſtle, he preferreth himſelfe before others: but becauſe he deſerueth no authority which intrudeth himſelfe, he admoniſheth y^t he was ordeyned of the Lord. The meaning is thus: that Paule is a ſeruāt of Chriſt, not a common ſeruant, but an Apoſtle, and that not by intruſion, but by the calling of God. Then followeth a more cleare expoſition of the duety of an Apoſtle, namely that he is ordeined to the preaching of the Goſpel. For I am not of their mynd, which referre y^e calling, wherof he ſpeaketh, vntounto the eternal election of God: by ſeparation or putting apart they vnderſtand eyther that whereby hee was ſeparated from his mothers wombe, wherof he ſpeaketh to y^e Galathiās,Galat. 1.15.Gal 1:15 or that wherby Luke ſaith, he was appointed vntounto the Gentiles. For ſimply he reioyceth y^t he had God his author, leaſt any ſhould thinke he had preſumptuouſly vſurped this honor. Here we are to note,All men are not meete for the miniſtery. that all mē are not meete for y^e miniſtery of the word, wherin there is required a ſpecial calling: yea they which thinke thēſelues moſt fit, are to take heed, y^t without calling they thruſt not thēſelues in. Moreouer, of what ſort the calling of Apoſtles & Biſhops is, ſhalbee declared in another place. We muſt obſerue alſo, that the office of an Apoſtle is to preach the Goſpel.The office of an Apoſtle is to preach the Goſpel. Whereby may appeare how ridiculous thoſe dumbe dogges are, who whē they are glorious only in a myter, a crooked ſtaffe, & ſuch maſking attire, yet they boaſt themſelues to be the ſucceſſors of the Apoſtles. The name ſeruant ſignifieth nothing els then a miniſter: for it is referred vntounto the office. Which I note for this cauſe that the error of thoſe may be takē away, who to no purpoſe diſpute ſubtilly of this word ſeruaunt, whiles they thinke there is conteyned vnderunder it, a contrariety betweene the ſeruiſe of Moſes and Chriſt.

Which he had promiſed before, &c. Becauſe that doctrine which is ſuſpected to be new euen through the ſuſpition of newneſſe hath loſt a great part of his authority: hee eſtabliſheth the faith of the Goſpel, by the antiquity thereof: as if he ſhould ſay, Chriſt came not into the earth vpō the ſuddaine,The doctrine of the Goſpel is no new doctrine neither brought he a new, & ſtrāge kynd of doctrine: for he himſelfe together with his Goſpel, hath beene promiſed, & looked for, ſince the beginning of the world. Now becauſe antiquity is many times feined, he addeth witneſſes, and thoſe alſo approued, that all ſuſpition might be taken away: namely the Prophets of God. Thirdly he addeth that their teſtimonies are truely regiſtred: namely, in the holy Scriptures. Out of this place wee may geather what the Goſpel is: which he teacheth not to hauehave beene preached, but only promiſed by the Prophets. Therfore if the Prophets did promiſe the Goſpel, it followeth then, that the Lorde being at the length manifeſted in the fleſh, it was exhibited: they are therfore deceiued that confound the promiſes with the Goſpell:A difference betweene the Goſpel and the promiſes. ſeeyng the Goſpel properly is a ſolemne preaching of Chriſt manifeſted, in whom the promiſes are exhibited.

Of his ſonne &c. A notable place, wherein we are taught, that the whole Goſpel is comprehended in Chriſt: ſo that whoſoeuer goeth a foote from Chriſt, withdraweth himſelfe from the Goſpel. For ſeeyng he is the liuely and expreſſe image of the father, it is no maruell, though he onelyonly be ſet before vsus, vntounto whō all our faith ought to bend it ſelfe, and in whom it ought to conſiſt.Chriſt is the ſumme of the Goſpel. This is therefore a certayne deſcription of the Goſpell: whereby Paule ſheweth briefly what is conteined in it. I hauehave turned the words following in the ſame caſe, Ieſus Chriſt, &c. For this coniunction of the text, ſeemed vntounto me, beſt to agree. Whereuppon it is to be concluded, that he which hath profited accordingly in the knowledge of Chriſt, hath obteyned, whatſoeuer may be learned out of the Goſpel. As on the contrary, they which ſeeke to be wiſe out of Chriſt, are not onelyonly fooliſhe, but altogether madde.Two things to be conſidered in Chriſt. Who was made &c. Two thinges are to be ſought for in Chriſt, that we may find ſaluation in him: his diuinitie, and his humanity. His diuinitie conteyneth in it ſelfe, his power, righteouſnes, and life, which are communicated vntounto vsus by his humanitie. Wherefore the Apoſtle put them both p. 3downe preciſely, in the ſumme of the Goſpel, that Chriſt was exhibited in the fleſh, and in the ſame declared himſelfe to be the ſonne of God: like as Iohn,Iohn 1.14.John 1:14 when he had ſaid that the worde was made fleſh, he addeth that his glory was ſeene in the fleſh, as the glory of the onelyonly begotten ſonne of God. And it is not without great conſideration, that he fetcheth the kinred, and petigrue of Chriſt, ſpecially from Dauid his great Grandfather: for hereby he calleth vsus vntounto the promiſes: leaſt we ſhould doubt, whether this were he, that was promiſed in old time. The promiſe made vntounto Dauid, was ſo famous, that it is euident, by vſe to hauehave beene taken vp amongſt the Iewes, to cal the Meſſias the ſonne of Dauid. This thing therefore maketh for the aſſurance of our faith, that Chriſt came of Dauid. He addeth. According to the fleſhe: That we might knowe he hath ſomewhat aboue fleſhe, which he brought from heauen, and tooke it not of Dauid: Namely that, which he addeth afterward of the glorie of the dietie. Moreouer in theſe wordes. Paule doth not onelye proue Chriſt to hauehave taken the true nature of fleſhe, but alſo plainelye diſtinguiſheth the humaine nature, from the diuine in him: and ſo hee refuteth the wicked doting of Seruetus, who faigned Chriſte to hauehave fleſhe compoſed of three vncreated elementes.

4 And declared to be the ſonne of God &c. Or if you had rather, determined or appoynted: as if he ſhould ſay, the vertue of his reſurrection, was in ſteede of a decree,Pſal. 2, 7.Ps 2:7 whereby hee was denounced to be the ſonne of God: as it is ſaid, this day hauehave I begoten thee. For that ſame begetting is to bee referred vntounto knowledge. And albeit ſome men make here three diuers teſtimonies of Chriſtes diuinitie, by power vnderſtanding myracles, ſecondly, the teſtimonie of the ſpirite,Chriſt declared to be true God by his reſurrection. laſtly the reſurrection of the dead: I had rather ioyne them all together, and reduce all three vntounto one, after this manner, Chriſt is the determined or appoynted ſonne of God, hauing openly declared a true celeſtial, and the very ſame power of the ſpirit, when he roſe from the dead: but this power is comprehended, when it is ſealed by the ſame ſpirite in our heartes. VntoUnto whiche interpretation the phraſe of the Apoſtle agreeth very well: for he ſaith he was declared in power, or mightily, becauſe there appeared in him ſuch power, as was proper vntounto God, and prooued him moſt certainly to be God. This power appeared in his reſurrection: as in another place the ſame Paule, after he hath acknowledged,…. Cor. 13.4. that the infirmitie of the fleſhe appeared in his death, commendeth the vertue of the ſpirite in his reſurrection. Yet this glory is not knowen to vsus, vntill the ſame ſpirite ſeale it in our heartes. And that Paule together with that wonderful power of the ſpirite, which Chriſt ſhewed foorth in riſing from the dead, doth alſo vnderſtand that teſtimony which eueryevery faithfull man feeleth in his heart, may be ſeene by this, that he doth expreſſe ſanctification by name: as if he ſhould ſay, the ſpirit as it ſanctifieth, doth eſtabliſh and ratifie that experiment of his power, which it once declared. For y^e Scripture vſeth oftē to adorne the ſpirit of God with ſuch titles as may ſerue for the preſent purpoſe. So it is called of the Lord the ſpirite of trueth, of that effect,Ioh. 14.17.John 14:17 whereof he ſpake in that place. Moreouer, a celeſtiall power is ſaide to hauehave appeared in the reſurrection of Chriſt, becauſe he roſe agayne by his owne ſtrength, as he teſtified manye times, ſaying, deſtroy this temple, and in three dayes I will rayſe it vp againe.Ioh. 2.9. Ioh. 10.18.John 2:9John 10:18 No man taketh my life from me. For he conquered death (to whom he gaue place according to the infirmitie of the fleſh) not by externall helpe gotten by intreaty, but by the heauenly operation of his owne ſpirite.

5 By whom wee hauehave receiued, &c. Hauing ended the deſcription of the Goſpel, (which, for the commendation of his office, he inſerted) nowe he commeth to ſpeake of his calling, for it ſtoode him greatly vponupon to make the ſame approued with the Romaines.Paule not called to be an Apoſtle for his worthineſſe. Whereas he nameth grace and Apoſtleſhip one from the other, it is an Hyppallage, for free Apoſtleſhip, or grace of Apoſtleſhip: whereby he ſignifieth, that it was wholly thorow the bountifulneſſe of God, and not of his worthineſſe, that he was called vntounto ſo high an office. For although in the ſight of the world, it hath nothing beſides perils, labours, hatred. and infamy: yet with God and his Saintes, it is of ſinguler and great dignity. Or if you had rather ſay thus, I hauehave receiued fauour that I ſhould be an Apoſtle, it is all one. Where it is ſayd, In his name, &c. Ambroſe expoundeth it, that in the ſteede of Chriſt, he was appoynted vntounto the Goſpel: according to that p. 4ſaying, we are Embaſſadours for Chriſt.2. Cor. 5.20.2 Cor 5:20 Yet me thinke their opinion is more ſound, which take name for knowledge, becauſe the Goſpell is preached to this end,1. Iohn 3.23.1 John 3:23 that we might beleeue in the name of the ſonne of God. And Paule himſelfe is called a choſen veſſel to beare the name of Chriſt amongeſt the Gentiles.Acts 9, 13.Acts 9:13 In his name therfore is as much as if he ſhould ſay, that I might make knowne what Chriſt is.

Into the obedience of faith, &c. That is to ſay, wee hauehave receyued commaundement to beare the Goſpell vntounto all nations, whereunto they may become obedient by faith. From the end of his calling, he aduertiſeth the Romaynes agayne of his office: as if he ſhould ſay, it is my part to execute that, which is geuen me in charge, that is, to preach the worde: and it is your partes to obey the worde with all obedience:They are contumelious againſt God, and iniurious to themſelues that reiect the Goſpel. vnleſſe you will make that calling fruſtrate, which the Lorde hath geuen vntounto me. Whereby we may gather, that they doe ſtubbornly gainſtand the power of God, and peruert his ordinance, who vnreuerently and diſdaynfully refuſe the preaching of the Goſpel, whoſe ende is to bring vsus into the obedience of God. Here alſo the nature of faith is to bee obſerued, which is therfore adorned with the tytle of obedience, becauſe the Lorde doth call vsus by the Goſpel: and we aunſweare to his calling by fayth. As on the contrary, infidelity is the cauſe of all diſobedience againſt God. I chooſe rather to tranſlate it, into the obedience of faith, then to obey faith: becauſe this latter cannot be ſayde, but improperly, and figuratiuely: albeyt it is once read in the Acts. For properly it is faith,Acts 6.7.Acts 6:7 whereby we obey the Goſpel.

Amongeſt all the Gentiles, amongeſt whom &c. It was not ynough that he was appoynted an Apoſtle, except his miniſtery ſhould hauehave reſpect vntounto the making of Diſciples. Therefore he addeth, that his Apoſtleſhip did extend vntounto all the Gentiles.Though all the Apoſtles were ſent to preach the Goſpel to the Gentiles, yet Paule ſpecially. Straight wayes after he calleth himſelfe more playnely the Apoſtle of the Romaines, whileſt he ſayeth the Romaines were comprehended in the number of the Gentiles, to whom he was giuen to be a miniſter. Moreouer, the Apoſtles hauehave this commaundement common vntounto them, that they ſhould preache the Goſpel in all the worlde: neyther were they appoynted ouer certayne Churches, as Paſtours and Biſhops are. And Paule beſides the generall charge of his function Apoſtolical, by a ſpecial ordinance was appoynted a miniſter to preache the Goſpel amongeſt the Gentiles.Acts 16.6.Acts 16:6 Neyther hindereth that any whit, that he was forbidden to goe through Macedonia, and preach the word in Myſia, which was done, not that certayne boūds ſhould be limitted vntounto him: but that for the preſent time, he was to haſten other where: for the harueſt was not yet ripe there.

6 Called of Ieſus Chriſt. Hee geueth a reaſon which is ſomewhat neerer: ſcilicet becauſe the Lorde had already ſhewed in them an experiment, wherby he declared that he called thē, to the fellowſhip of the Goſpel. Whereupon it followed, if they would hauehave their calling to ſtand, they ought not to reiect the miniſtery of Paule, who was choſen by the ſame election of the Lorde. Therefore I vnderſtand this ſhort ſentence called of Ieſus Chriſt, by the way of a declaration, as though this worde namely, or to ſay, came betweene. For he ſignifieth, that they are partakers of Chriſt by calling.Whom God hath choſen in Chriſt, thoſe hee hath committed to his tuition. For they which ſhalbe the heires of eternal life, are both choſen of the heauenly father in Chriſt, & alſo being elected, are committed to his cuſtody, & tuition as of a ſhepheard.

To all you which are at Rome. By an excellent order hee ſheweth what is prayſe worthy in vsus. Firſt, that the Lorde of his bountifulneſſe hath receiued vsus into fauour, and louelove. Secondly,What is commendable in vsus, and when the ſame commendation taketh place in vsus. that he hath called vsus. Thirdly, that he hath called vsus vntounto holineſſe: which commendation then taketh place, if we become anſwerable to our calling. Here ariſeth vntounto vsus a very fruitfull doctrine, which I will compriſe in fewe wordes, and leaue to the conſideration of eueryevery man. Aſſuredly Paul defineth not y^e praiſe of our ſaluation, to be in our ſelues, but deriueth it wholly frō y^e fountayne of Gods free & fatherly louelove towards vsus.Gods free & fatherly mercy is the fountayne of health and ſaluation. For hee maketh this y^e original, y^t God loued vsus. And what other cauſe was there of his louelove then his meere goodneſſe? Hereupon not onlie our calling dependeth, whereby in his time he ſealeth his adoption in thoſe,Two things required in the true members of Chriſt, faith in Gods mercy and the ſtudy of pietie. whom he had freely choſen before. But alſo we geather, that none can rightly aſſociate or couple himſelfe vntounto the number of the faithful, but they muſt certainly beleeue that the Lorde is mercifull vntounto them, although they are vnworthy, and miſerable ſinners, and being ſtirred by his goodnes, muſt giuegive p. 5all their ſtudie to come vntounto holineſſe. For hee hath not called vsus vntounto vncleanneſſe but vntounto holineſſe.1. Theſ. 4.7.1 Thess 4:7 Seing the Greeke may be tranſlated by the ſecond perſon, I doe not ſee the reaſon why the perſon ſhould be chaunged. Grace and peace. Before all other thinges it is to be wiſhed, that we may hauehave GOD fauourable towards vsus: which is ſignified by grace. As all thinges fal out for good, where Gods fauour ſhineth, ſo on the contrary &c.Then ſecondly that proſperitie and ſucceſſe of al thinges may proceede from him, which is vnderſtood by the word peace. For howſoeuer al things ſeeme to laugh vponupon vsus: if God be angry, euen bleſſing it ſelfe is turned into a curſe. Therefore the only foundacion of our felicity is the fauour of God: whereby we inioy true and perfect proſperitie, yea euen in aduerſities alſo our ſaluation is aduaunced. And whereas he prayeth for peace from the Lord, we vnderſtand, that whatſoeuer good thing commeth vntounto vsus, the ſame is a fruite of Gods fauour. Neither is this to be omitted, that he doth alſo pray for theſe good thinges from the Lord Ieſus.All good things come vntounto vsus through Chriſt. For worthily is this honour giuen vntounto him, who is not only the miniſter and diſpoſer of his fathers bountifulnes towardes vsus, but alſo together with the father worketh all thinges. Yet the mind of the Apoſtle properly is to note, that all the benefites of God come vntounto vsus through him. There are ſome which by the worde peace, had rather vnderſtand the peace of conſcience: which ſignification I denie not but ſometimes it hath: but ſeeing it is moſt certayne y^t the mynd of the Apoſtle in this place, was briefly to put downe the ſumme of good things, that former interpretation whiche is approued of Bucer, is more conuenient by a great deale. Therefore hee willing to wiſhe the ſumme of felicitie vntounto the godlye, goeth vntounto the fountayne, as of late, namely the grace of GOD, which alone doeth not onelie bring vntounto vsus eternall bleſſedneſſe, but alſo is the cauſe of all good thinges in this life.

8 Firſt, I thanke my God through Ieſus Chriſt for you all, becauſe your faith is publiſhed throughout the whole worlde.

9 For God is my witneſſe (whom I ſerue in my ſpirite in the Goſpel of his ſonne) that without ceaſſing I make mē tion of you.

10 Alwaies in my prayers, beſeeching that by ſome meanes one time or other, I might hauehave a proſperous iourney by the will of God to come vntounto you.

11 For I long to ſee you, that I might beſtow among you ſome ſpiritual gift to ſtrengthen you.

12 That is, that I might be comforted together with you, through our mutuall faith, both yours and mine.

8 Firſt &c. Here beginneth the entraunce, which is verie aptly applyed vntounto the cauſe, for by reaſons taken as well from his owne perſon, as from theirs, he doeth conueniently prepare them vntounto docilitie or eaſines to be taught.Paule prepareth the mynds of the Romanes by reaſons takē both from his owne and their perſon. The reaſon from their perſō is, that he reporteth y^e famouſnes of their faith. For therby he inſinuateth, that they being laden with the publike prayſe of Churches, could not refuſe an Apoſtle of the Lorde, but they ſhoulde deceyue that opinion which all men had conceiued of them: which is counted barbarous, and in a manner nigh vntounto infidelitie. As this reporte therefore ought to induce the Apoſtle, that hauing conceyued well of their obedience, hee ſhoulde take vppon him according to his office, to teache and inſtructe the Romanes: ſo it bounde the Romanes agayne, that they ſhoulde not deſpiſe his authoritie. From his owne perſon hee ſtirreth them vntounto docilitie, with a teſtification of his ſincere louelove. For there is nothing more effectuall to procure credite vntounto him that counſelleth, then if hee hauehave gotten this opinion, that hee is thought euen from his hearte, to ſtudie and prouide for our wealth. Firſt this is woorthie to bee noted, that hee ſo prayſeth their fayth, that yet hee aſcribeth it vntounto GOD,Faith is the gift of God. as receyued of him. Whereby wee are taught, that fayth is the gifte of GOD. For if thankeſgiuing, bee an acknowledging of a benefite: then hee doeth acknowledge fayth to bee of GOD, who ſo doeth giuegive him thankes for it. And in as muche as wee ſee the Apoſtle beginneth his gratulations with thankeſgiuing:We are at all times to vſe ſuch ſpeeches as may moue vsus & others to acknowledge Gods goodnes. wee maye knowe that we are admoniſhed that all our good thinges are the giftes of GOD. And alſo it is expedient that wee acquaint our ſelues with ſuche kinde of ſpeeches, as thereby wee may the rather at all tymes bee remoued to acknowledge GOD to bee the giuer of all good thinges: p. 6and prouoke others alſo vntounto the ſame mynde. And if it bee meete to obſerue this in the leaſt bleſſinges, muche more in faith: whiche is an excellent and ſinguler grace of GOD.We muſt giuegive thanks to God through Chriſt. Furthermore, heere wee hauehave an example, howe wee are to giuegive thankes by Chriſte, according to the commaundement of the Apoſtle to the Hebrues:Heb. 13.15.Heb 13:15 euen as we aſke and obteyne mercy at the hands of the father in his name. Finally, he calleth him his God. This is a ſpeciall prerogatiue of the faithfull, to whom onelyonly God giueth this honor. For therin is cōteyned a mutual reſpect,Iere. 30.22.Jer 30:22 which is expreſſed in the promiſe: I wilbe their God, and they ſhalbe my people. Although I had rather reſtrayne it vntounto y^e perſon which Paule did beare: that it might be an approbation of y^e obedience whiche hee performed vntounto the Lord in the preaching of the Goſpel. So Ezechias calleth God, the God of Eſay,Eſay 27.4.Isa 27:4 when he would geue teſtimony vntounto him that he was a true and faithful prophet. So alſo by a kynd of excellencie he is called the God of Daniel: becauſe Daniel had mainteined his pure worſhip throughout the whole worlde. Dan. 6.19.Dan 6:19The commendation of good mē was vntounto Paul in eſteeming the faith of the Romanes, like vntounto the whole world. For Infidels,By the whole world is meant the number of the faithful whiche were ſcattered ouer the whole world. to whō their faith was rather an abhominatiō, could neither giuegive ſincere, nor probable teſtimony of it. Therfore we vnderſtād it, y^t the faith of the Romanes was publiſhed in the whole world by the mouthes of all the faithfull, who coulde both iudge and ſpeake aright of it. That this ſmall and baſe company of mē, was not knowen to the wicked, no not to thoſe were at Rome, that is no matter: ſeeing Paule paſſed by their iudgement, as a thing of nought.

9 For God is my witnes. He ſheweth his charitie by the effectes. For vnleſſe he had loued them greatly,Paule ſheweth his louelove by the effectes. he woulde not ſo carefully hauehave ſollicited their health with the Lorde, and ſpecially he would not hauehave ſo earneſtly deſired to aduance the ſame by his owne labour. Therfore that carefulneſſe, & that deſire are ſure tokens of his louelove: for except they ſprong from that, they coulde neuer be. And becauſe he knew it was expedient for eſtabliſhing credit to his preaching, that the Romanes ſhould be wel perſwaded of his ſinceritie: he addeth an oth, A neceſſary remedie as often as that talke which ought to be firme and out of all doubte, is called into queſtion. For if an othe bee nothing elſe then a calling of GOD to witneſſe, for the confirmation of our talke, they are verye fooliſhe whiche denye the Apoſtle to hauehave ſworne in this place, and yet notwithſtanding hee tranſgreſſed not the commaundement of Chriſt. Whereby appeareth that the meaning of Chriſt was not (as the ſuperſtitious Anabaptiſtes dreame) altogether to put downe othes,An othe is not altogether vnlawfull. but rather to call vsus vntounto the true obſeruation of the lawe. And the lawe permitteth an othe, forbidding onelyonly periurie, and ſuperfluous ſwearing. Therefore if we will, accordingly as wee ſhoulde, ſweare, let vsus follow the ſobriety and reuerent diſcretion whiche appeared in the Apoſtles.God is ſo called to witnes in an othe, that he is called to be a reuenger if we deceiue. 2. Cor. 1.23.2 Cor 1:23 And to the ende thou mayeſt vnderſtand this rule, know thou, that GOD is ſo called to be a witneſſe, that hee is alſo called to bee a reuenger if wee doe deceiue. Whiche thinge Paule expreſſeth in another place in theſe woordes, Nowe I call God for a recorde vntounto my ſoule.

Whom I woorſhippe in ſpirite. Becauſe wicked men whiche delude God, vſe no leſſe boldly then raſhely to pretende his name, Paule here commendeth his holineſſe, that hee might hauehave the more credite. For who ſo doeth feare, and reuerence God, will abhorre to ſweare falſly. Moreouer, he oppoſeth his ſpirite againſt outward hypocriſie. And becauſe many doe falſly boaſt themſelues to be the worſhippers of God,Which is the true worſhip of God. and in outwarde ſhewe appeare to be ſo, he teſtifieth that he doeth woorſhip God from his heart. It may be alſo hee had reſpect vntounto the olde ceremonies, in which onelyonly, the Iewes thought the woorſhippe of God did conſiſt. Therefore he letteth to vnderſtand that although he reteyned not that exerciſe, yet neuertheleſſe hee was a true worſhipper of God:Philip. 3.3.Phil 3:3 as he ſaith vntounto the Philippians. We are the true circumciſion, which ſerue God in the ſpirite, and glorie not in the fleſhe. Therefore he reioyceth that hee woorſhipped God in ſincere pietie of mynde, which is true religion, and y^e lawfull worſhip of God. It was expedient (as I ſaide before) to the ende his othe might hauehave the more certaintie, that Paule ſhould teſtifie his deuotion towardes God. For periurie which the godly abhorre more then a thouſand deathes,Where true feare of God is, there is alſo a reuerence of his name. is but a ſporte with the wicked. For it cannot be, but where there is a ſerious feare of God, there ſhoulde alſo be ſuch reuerence of his name. It is therefore as much as if Paule ſhoulde ſay, I knowe howe p. 7great reuerence, and religious deuotion there ought to bee of an othe, I therefore doe not call God to witneſſe as the wicked vſe to doe. And ſo by his example hee teacheth vsus,A rule to be obſerued in calling God to witnes. that ſo often as wee ſwere, wee ſhoulde giuegive ſuch teſtimonie of holines, that the name of God which wee vſe in our talke might hauehave his weight. Secondly, hee proueth by the ſigne, that hee worſhipped not God hypocritically, namely by his miniſterie. For that was a notable token, that hee was a man giuen to the glory of God, who hauing denyed himſelfe, refuſed not for the aduancing of the kingdome of God, to ſuſteine what daungers ſoeuer, whether of reproche, pouertie, death, or hatred. Some vnderſtand this clauſe, as though he did therfore cōmend that worſhip, wherwithal he ſaid he worſhipped God, becauſe it was according to the preſcript rule of the Goſpell. Sure it is that the ſpirituall worſhip of God, is commaunded in the Goſpell. But yet the former interpretation is muche more conſonant: namely, that hee bequeathed his obedience to God, in the preaching of the goſpell. Yet in the meane while hee diſtinguiſheth himſelfe from hypocrites, who hauehave another purpoſe then to ſerue God:Hypocrites ſeek not God in the adminiſtration of their office. as ambition or ſome ſuch like doth cauſe moſt of them, and it is farre to ſeeke, that all ſhoulde behaue themſelues ſincerely and faithfully in that office. The ſumme is, that Paule was occupied ſincerely in the office of teaching: becauſe he applied that, which by the way of circumſtance hee had ſpoken of his pietie, vntounto the preſent cauſe.The preaching of the goſpel is a precious ſeruice vntounto god. But hence wee gather a profitable doctrine, which ought greatly to incourage the miniſters of the goſpel, when they heare that they doe a thankfull and precious ſeruice vntounto God, in preaching the goſpell. For what is it that ſhoulde hinder them, when they know their labour ſo to pleaſe God, and to bee approued with him, that it is counted an excellent ſeruice of God? Moreouer hee calleth it the goſpell of the ſonne of God, becauſe Chriſte is manifeſted in it, beeing ordeined of the father vntounto this, that whiles he is glorified, he ſhold againe glorifie the father.

That without ceaſing. Yet hee expreſſeth a greater heate of louelove, by his continuall praying. For it was much, alwayes to make mention of them, when hee made his prayers vntounto God. And that wee may hauehave the ſenſe more plaine, I take this worde, foreign, in ſteede of a nowne: as though it were ſaid, in all my prayers, or as often as I come vntounto God in prayers, I make mention of you. And hee ſpeaketh not of eueryevery inuocation of God, but of thoſe praiers, whereunto whiles the ſaints will beſtow themſelues,The godly hauehave vſed ſet and ſolemne prayers. all cares being ſet a part, they giuegive their whole ſtudie to them. For oftentimes he mighte vponupon the ſodaine burſt foorth into this or that wiſhe, and yet the Romans not in his remembrance: But as often as hee did purpoſely, and as it were with meditation pray vntounto God, amongeſt others hee was alſo mindefull of them. Therefore hee ſpeaketh of peculiar prayers, whereunto the Saints doe purpoſely diſpoſe them ſelues: as wee ſee the Lorde himſelfe in ſuche prayers to hauehave ſought for a ſolitarie place. And withall he giueth to vnderſtand howe often, or rather howe continually hee was occupied in them, whiles hee ſaith, hee prayed without ceaſing.

Beſeeching, that by ſome meanes. Becauſe it is not like, that from our heart wee ſeeke his profite, whome wee are not readie to further with our helpe: after hee hath declared his carefulneſſe in procuring their ſaluation, nowe hee addeth another argument whereby he teſtified before God, his louelove towardes them: namely, in beſeeching that he might helpe them. Wherefore, that you may hauehave the full ſenſe, reade theſe words as though the worde yea were interpoſed: Yea, beſeeching, (that by ſome meanes.) And when hee ſaith, a proſperous iourney by the will of the Lorde, hee declareth that hee doth not only looke for the proſperitie of life from the fauour of the Lorde,Al things ought to be counted proſperous which pleaſe God. but euen thereupon to eſteeme his iourney proſperous, if it bee approued of the Lorde, according to which rule, all our deſires ought to be ordered.

For I deſire to ſee you, &c. Hee might after a ſort being abſent, hauehave confirmed their faith with his doctrine: but becauſe counſaile is alwayes better taken of one preſent therefore he coueted rather to bee with them face to face. And he ſheweth the ende of his counſaile, to ſignifie vntounto them, that he would not take vponupon him ſo weariſome a iourney for his owne, but for their profite. By ſpirituall giftes, hee vnderſtandeth eyther the giftes of doctrine, or exhortation, or propheſie: whiche p. 8hee knewe he had receyued of the grace of God. Here hee hath notably ſet forth the lawfull vſe of thoſe giftes, vnderunder the word,The right vſe of Gods graces. communicating or beſtowing. For to that ende are diuers gifts giuen peculiarly to eueryevery one, that all might graciouſly one help another, and one make another partaker of thoſe thinges, which are giuen to eueryevery one: of this afterward. To ſtrengthen you. Hee qualifieth that which hee ſayde of communication,Rom. 12.3. & 1. Cor. 12.11Rom 12:31 Cor 12:11 leaſt hee ſhoulde ſeeme to count them ſuch, as were yet to bee inſtructed in the firſt elementes, as though they were not yet rightly entred in Chriſt. Therefore he ſaith that he coueteth to helpe them in that reſpect, wherein, they may yet be holpen, which hauehave profited greatly. For all of vsus hauehave need to be confirmed,Ephe. 4.13.Eph 4:13 till Chriſt be made perfect in vsus. And not beyng content to hauehave ſpoken ſo modeſtly, he addeth ouer and beſides, a caſtigation or correction, wherein hee ſheweth that he did not ſo take vponupon him the office of teaching, but that alſo hee coueted to learne againe of them. As if he ſhoulde ſay, I deſire ſo to confirme you according to the meaſure of grace giuen vntounto me, that my faith alſo, by your example may be incouraged: and ſo we may profite one another amongſt our ſelues. Beholde into howe great moderation this godly man ſubmitteth him ſelfe, that he refuſeth not to ſeeke for confirmation of thoſe were but rawe ſchollers.

Neither ſpeaketh hee diſſemblingly.None is inriched with ſuche plentie of Gods graces, but hee may ſome time reape profite by the ſimpleſt. For there is none in the Church of Chriſt ſo voyde of giftes, that hee can not profite vsus ſomewhat: but our malignitie and pride hinder vsus, that wee doe not receiue any ſuch commoditie. Wee are ſo high minded, and dronken with fooliſhe glorie, that diſpiſing others, and ſetting them at nought, eueryevery man thinketh him ſelfe to be ſufficient inough for him ſelf. I had rather reade it with Bucer by the way of exhortation, then of conſolation: becauſe ſo it agreeth better with the premiſſes.

13 Nowe my brethren I woulde not that you ſhoulde be ignoraunt, howe that I hauehave often times purpoſed to come vntounto you, (but hauehave been let hitherto) that I might hauehave ſome fruite alſo among you, as I hauehave among the other Gentiles.

14 I am debter both to the Grecians, and Barbarians, both to the wiſe men, and to the vnwiſe.

15 Therefore as much as in me is, I am readie to preach the Goſpell to you alſo that are at Rome.

Whereas hitherto he had teſtified that hee did continually deſire of God that he might at ſome time ſee them,The counſailes and purpoſes, yea euen of the godly are many times interrupted. becauſe that might ſeeme to bee but a vayne thing, vnleſſe hee woulde take occaſion offered, nowe he certified them in that point: for hee ſayth there was no want of will but of opportunitie: becauſe he was often interrupted of his purpoſe.

Where we learne, that the Lorde many times ouerthroweth the counſailes of his Saintes, that he might humble them, and by ſuch humbling, teache them to hauehave reſpecte vntounto his prouidence, that they might depende vponupon it, although the Saintes, who deliberate nothing without the will of God, are not properly driuen from their counſailes. For that is wicked boldneſſe without regarde of God to determine vponupon thinges to come, as who ſhoulde ſay, they were in our power: whiche boldeneſſe, Iames reproueth ſharpely.Iacob. 4.13. Whereas he ſaith he was letted, thou mayeſt not otherwiſe take it, then that the Lorde did lay before him more vrgent buſines of the Church,The godly eſteeme not impediments as the godles doe. which he coulde not leaue without great dāmage to the Churche. Thus y^t impedimentes of the godly and faithles differ: that theſe thinke them ſelues then at length to be letted, when by the violent hande of the Lorde they are ſo hemmed in, that they can not ſturre them ſelues: the other are content to take ſome lawefull reaſon for an impediment: neither doe they permit them ſelues to attempt any thing, eyther beſides their office or contrary to edification. That I might hauehave ſome fruite. Vndoubtedly he ſpeaketh of that fruite, to the gathering whereof the Apoſtles were ſent of the Lorde:Io. 15.16.John 15:16 I hauehave choſen you, that ye might go, and bring foorth fruite, and your fruite might remaine. Which fruite albeit hee gathered it not for himſelfe,Gods glorie & the felicitie of the godly are ioyned together but for the Lord, yet he calleth it his: becauſe there is nothing more proper vntounto the godly, then that which aduaunceth the glory of the Lorde, wherevnto all their felicitie is coupled. And he ſaith hee had receiued fruite amongſt other nations, to the ende the Romanes might be in hope, his comming p. 9vntounto them ſhould not be vnprofitable,Gods glorie & the felicitie of the godly are ioyned together. which ſo many nations had proued to be fruitfull.

14 Grecians and Barbarians. Whom hee vnderſtandeth by Grecians and Barbarians hee ſheweth by an expoſition: when he nameth the ſame in other tytles wiſe menne and vnwiſe: for the whiche Eraſmus turneth it, learned and vnlearned: but I had rather keepe the woordes of Paule. He reaſoneth therefore from his office, that he is not to be counted arrogant becauſe he thought him ſelfe partely able to teache the Romanes, howe ſoeuer they excelled in learning, prudencie, and knowledge of thinges. For it pleaſed the Lord to ſend him alſo vntounto the wiſe.

Two thinges are here to be conſidered. Firſt that the Goſpel is appoynted and offered by the commaundement of God vntounto the wiſe,Wiſe mē muſt heare & learne the Goſpel. to the ende that the Lorde might ſubiecte vntounto him all the wiſedome of this worlde, and might cauſe all wittineſſe, all kynde of ſcience, and highneſſe of artes giuegive place vntounto the ſimplicity of this doctrine: And ſo muche the more, becauſe they are brought into an order with idiotes, and are ſo tamed, that they canne nowe abyde thoſe to bee their ſchoole fellowes vnderunder the Schoolemayſter Chriſte,Vnlearned men are neither to be feared away nor yet to flee away of themſelues from the ſchoole of Chriſt. whom before they woulde not hauehave ſuffered to hauehave beene their ſchollers. Secondly, the vnlearned neyther are to be driuen from this ſchoole, neyther are they through vayne feare of themſelues to flee away from it. For if Paule were indebted to them, and is to bee thought to hauehave beene a faithfull debtor, vndoubtedlye hee perfourmed that whiche he ought. Wherefore heere they ſhall finde, whereof they may bee capable to inioye it. Here alſo all Teachers hauehave a rule which they may followe, namely, that modeſtly, and courteouſly they humble them ſelues to the vnlearned and idiotes. Hereuppon it ſhall come to paſſe,Preachers muſt ſo apply themſelues to the capacity of the fooliſh, that they cocker not their fooliſhneſſe. that they may beare more patiently many trifles, and deuour almoſt innumerable contempts, wherof otherwiſe they might be ouercome. Yet withall let them remember, that they are ſo bound vntounto the fooliſhe: that they are not by ouer much cockering to mainteyne their fooliſhneſſe.

15 Therefore as muche as in meee is. Now he concludeth that which hee ſpake before of his deſire. Namely, that in as muche as he ſawe it was his office to ſowe the Goſpell amongeſt them, that he might reape fruite vntounto the Lorde: he coueted to anſweare the calling of God, ſo farre foorth as the Lord would permit.

16 For I am not aſhamed of the Goſpel of Chriſt: for it is the power of God vntounto ſaluation to eueryevery one that beleeueth, to the Iewe firſt, and alſo to the Grecian.

17 For by it the righteouſneſſe of God is reuealed, from faith to faith: as it is written, the iuſt ſhall liue by faith.

16 I am not aſhamed. This is a Preoccupation, or preuenting of the aduerſaries obiections, wherein he foreſheweth that he cared not for the ſcoffinges of the wicked, wherein alſo by the waye hee maketh vntounto him ſelfe a paſſage vntounto the ſetting foorth of the dignitie of the Goſpel, leaſt it ſhould be contemptible to the Romanes. Whiles he ſaith he is not aſhamed, thereby he giueth to vnderſtande that it is contemptible in the ſight of y^e worlde.Wicked men ſcoffe and deſpiſe the Goſpel but the godly eſteeme it as y^e inſtrument where in god ſheweth forth his power vntounto ſaluation. And ſo he prepareth them now to the bearing of the reproche of the croſſe of Chriſt, leaſt they ſhoulde eſteeme leſſe of the Goſpel, whiles they ſee it ſubiecte to the ſcoffinges and reproches of the wicked: but on the contrary hee ſheweth in howe great price it is with the godly. Firſt, if the power of God ought to bee in high eſtimation with vsus, that ſhyneth in the Goſpel. If the goodneſſe of God be woorthie to be ſought for and loued of vsus, the Goſpell is an inſtrument of that goodneſſe: woorthy therfore is it to bee reuerenced, and honoured, if the power of God bee to be reuerenced: and as it is an inſtrument of our ſaluation, it is to be loued of vsus. And obſerue howe muche Paule attributeth vntounto the miniſtery of the worde, when he teſtifieth, that therein God ſheweth foorth his power vntounto ſaluation: for he ſpeaketh not here of any ſecrete reuelation, but of the vocall preaching of the Goſpel.

Whereuppon it followeth, that they doe as it were purpoſelye refuſe the power of GOD: and repell farre from them his hande of deliueraunce, which withdraw themſelues from the hearing of the woorde. But becauſe it woorketh not effectually in all, but onelyonly where the ſpirite the inwarde teacher lighteneth p. 10their heartes: therefore he addeth, to euerie one that beleeueth. Indeede the Goſpell is offered all menne to ſaluation: but the power thereof appeareth not euerie where. And whereas it is the ſauour of death vntounto the wicked,That the goſpel is the ſauoure of death to the wicked, it is of their malice & not of the nature of the goſpel. that commeth not ſo muche of the nature of the Goſpel, as of their malignitie and wickedneſſe. By declaring one ſaluation, he cutteth off all other confidence: from whiche onelyonly and ſole ſaluation, whiles the wicked withdrawe them ſelues, they hauehave a certayne manifeſtation of their deſtruction in the Goſpell. Therefore ſeeyng the Goſpel doeth indifferently call all men vntounto ſaluation, it is properly called the doctrine of ſaluation. For Chriſte is offered in it, whoſe proper office is to ſaue that was loſt. And thoſe whiche refuſe to be ſaued by him, ſhall finde him a Iudge. Yet euerye where in the Scriptures this woorde ſaluation is ſimplye oppoſed againſt deſtruction. Therfore when it is named wee are to regarde what thing is ſpoken of. Seeyng therefore the Goſpell doeth deliuer from the deſtruction and curſe of eternall death, the ſaluation thereof is life eternall. To the Iewe firſte and alſo to the Grecian. Eternall life is the ſaluation of the goſpel.VnderUnder the name of Grecians nowe he conteyneth all the Gentiles, as may appeare by his diuiſion wherein hee hath comprehended all menne vnderunder two members. And it is like that he choſe this nation of Grecians chiefely, to ſette out other nations by them, becauſe it was firſt, after the Iewes, admitted into the communion or felowſhippe of the couenaunte of the Goſpell: Secondly, becauſe bothe for nighneſſe, and famouſneſſe of tongue the Grecians were beſt knowen to the Iewes.Synecdoche is when by one … ny, or by a part the whole, or by a ſpeaciall the general is vnderſtoode. It is therefore the figure Synecdoche wherein generallye hee conioyneth the Gentiles to the Iewes in the participation of the Goſpell: yet notwithſtanding hee putteth not the Iewes downe from their degree and order, in as muche as they were the firſte in the promiſe and calling. Therefore he reſerueth for them their prerogatiue: but foorthwith hee adioyneth the Gentiles, albeit in a lower degree, partakers with them.

17 For the righteouſneſſe of God. This is an expoſition & confirmation of the former ſentence, namely,Saluation is life with god. that the Goſpel is the power of God vntounto ſaluation, For if wee ſeeke for ſaluation that is to ſay, life with God, firſt wee muſt ſeeke for righteouſneſſe,Without righteouſnes, there is no life. whereby wee beeyng reconciled vntounto GOD, thorowe his merciemercy maye obtayne life, whiche conſiſteth onelye in his beneuolence. For ſeeyng God hateth vnrighteouſneſſe, we muſte needes bee righteous before wee cann bee loued of him. Therefore he ſignifieth that wee canne not obteyne ſaluation otherwhere then in the Goſpell: becauſe GOD doeth not elſe where manifeſt vntounto vsus his righteouſneſſe, whiche onelye deliuereth vsus from deſtruction. And this righteouſneſſe whiche is the groundworke of our ſaluation is reuealed in the Goſpell: whereupon the Goſpell is called the power of God vntounto ſaluation: So he reaſoneth from the cauſe vntounto the effect. Moreouer, note how rare and precious a treaſure the Lorde doeth beſtowe vppon vsus in the Goſpell, namely, the communication of his righteouſneſſe.Righteouſnes of God, is y^t which is approued before God. By the righteouſneſſe of God I vnderſtande that righteouſneſſe which is approued before the tribunall ſeate of God: as on the contrary he is woont to call that the righteouſneſſe of men, which in the opinion of men is reckoned and counted for righteouſneſſe, although indeede it bee but a ſmoake. And yet I doubt not but Paule alludeth vntounto manye Propheſies, where the ſpirite of God often celebrateth the righteouſnes of God in the kingdome of Chriſt to come. Others expound it for righteouſneſſe which is giuen vntounto vsus of God. And ſurely I confeſſe the wordes will beare this ſence: becauſe God doeth iuſtifie vsus by the Goſpel: therefore he ſaueth. Yet that former interpretation ſeemeth vntounto me to be more agreeyng: Although I doe not greatly ſtande vppon that matter. That is more weighty, where ſome thinke this righteouſneſſe doth not onelye conſiſt in the free remiſſion of ſinnes: but partly alſo in the grace of regeneration. But I doe vnderſtand it, that we are therfore reſtored into life, becauſe God hath freely reconciled vsus vntounto himſelfe: as we ſhall ſhewe more at large afterwarde in his place. And whereas he ſaide before to eueryevery one that beleeueth, now he ſaith from faith: for righteouſnes is offered by the Goſpel, & is receiued by faith.Righteouſnes is offered in the Goſpel, and is receiued by faith. And he addeth to faith: for looke how much our faith increaſeth in vsus, & how much we hauehave profited in this knowledge, by ſo much the righteouſneſſe of God together with them is augmented in vsus, & after a ſort y^e poſſeſſion therof is eſtabliſhed. p. 11As ſoone as wee doe taſte of the Goſpell, wee ſee the countenaunce of GOD, but a farre off, fauourable and pleaſant towardes vsus: the more that the knowledge of pietie groweth in vsus,As faith and knowledge of y^e Goſpel increaſe, ſo the righteouſnes of God increaſeth in vsus. as it were by comming neerer, wee beholde the grace of God more cleare and more familiarly. Whereas many thinke there is vnderunder theſe wordes a ſecrete comparing of the olde with the newe Teſtament, that is more ſubtile then firme. For Paule doeth not here compare the fathers whiche liued vnderunder the Lawe with vsus, but noteth the daylye progreſſe and proceeding in euerye faithfull man. As it is written. By the authoritie of the Prophete Habacuc hee prooueth this righteouſneſſe of fayth. For hee, when hee prophecieth the deſtruction of the proude, addeth alſo, that the life of the iuſt conſiſteth in fayth. And wee liue not in the ſight of GOD but by righteouſneſſe: Therefore it followeth that our righteouſneſſe alſo doeth depende vppon faith. And the verbe future noteth the continuall perpetuitie of that life whereof hee ſpeaketh: as if hee hadde ſayde, it is not momentaney, but ſhall endure for euer. For the wicked alſo are proude through a falſe opinion of life: but whiles they ſaye peace and all is well,1. Theſ. 5.3.1 Thess 5:3 ſodaynelie deſtruction commeth vppon them.The life of the wicked is but a ſhadow. It is therefore but a ſhadowe whiche continueth but a moment: and it is fayth onelye whiche bringeth eternall life. Whence is that, but becauſe fayth doeth bringe vsus vntounto GOD, and ſetleth our life in him? For vnleſſe this were the meaninge of the Prophete, that then, and not before, wee ſtande, when by fayth wee leane vppon GOD, Paule had not aptlye applyed this teſtimonye. And vndoubtedly hee hath not otherwiſe aſcribed the life of the Godly vntounto fayth, but ſo farre as, the pryde of the worlde beeyng condemned, they gather them ſelues vnderunder the ſafegarde of one God. Hee doeth not nowe vppon ſette purpoſe handle this cauſe: and therefore hee maketh no mention of free righteouſneſſe: but euen by the nature of fayth it is ſufficientlye apparaunt, that this teſtimonye is fittely applyed vntounto the preſent cauſe.

Furthermore, by this diſputation wee doe neceſſarily gather the mutuall relation betweene faith and the Goſpell. For becauſe it is ſayde the iuſt ſhall liue by faith, hee inferreth that this life is receiued by the Goſpell.Faith and the Goſpel hauehave a mutuall reſpect one to y^e other. Nowe wee hauehave the ſtate, or principall poynt of this firſt part of the Epiſtle, namely, that by the onelye merciemercy of GOD wee are iuſtified. As yet we hauehave not this particularly expreſſed in the words of Paul: but by the Text it will eaſily appeare afterward,The ſtate of the firſt part of this Epiſtle. that our righteouſneſſe which is grounded vponupon faith, doth wholly depend vponupon the mercy of God.

18 For the wrath of God is reuealed from heauen againſt all vngodlineſſe, and vnrighteouſneſſe of men, whiche withhold the truth in vnrighteouſneſſe, or vniuſtly.

19 For as muche as that, whiche may bee knowen of GOD, is manifeſt in them: for God hath ſhewed it vntounto them.

20 For the inuiſible thinges of him, that is, his eternall power & Godhead, are ſeene by the creation of the world, being conſidered in his woorkes, to the intent that they ſhoulde be without excuſe.

21 Becauſe that when they knewe God, they glorified him not as God, neither were thankefull, but became vayne in their imaginations, and their fooliſh heart was full of darkneſſe.

22 When they profeſſed themſelues to be wiſe they became fooles.

23 For they turned the glorie of the incorruptible GOD to the ſimilitude of the Image of a corruptible man, and of byrdes, and foure footed beaſtes, and of creeping thinges.

18 The wrath of GOD is reuealed. Nowe hee argueth from the comparing of contraries, whereby hee prooueth, that righteouſneſſe happeneth not, neyther commeth otherwiſe then by the Goſpel:Out of the Goſpel all men are condemned. for out of this hee ſheweth all men are condemned. Therefore in it onelye is ſaluation to bee founde. And hee bringeth for the firſt argument of condemnation: that when the frame of the worlde, and this p. 12comely compoſition of Elementes, ought to hauehave beene a ſpurre vntounto man, that hee ſhoulde glorifie GOD: no manne was founde to doe his duetie. Whereby appeareth, howe all menne are guyltye of ſacriledge, and wicked, and abhominable ingratitude. Some menne thinke this to bee the firſte propoſition or generall ſentence: that Paule might beginne his Sermon at Repentaunce: but my mynde is, that the diſputation beginneth heere: And that the ſtate of the cauſe was ſette downe in the former propoſition. For the purpoſe of Paule is to ſhewe where ſaluation is to bee ſought for. And hee hath alreadye pronounced that wee doe not otherwiſe obtayne it then by the Goſpell. But becauſe fleſhe doeth not willinglye humble it ſelfe thus farre, that it might aſſigne the prayſe of ſaluation to the onelye grace of GOD,Seeing al men are guilty of eternall death in themſelues who ſo wilbe ſaued muſt ſeeke for life elſe where. Paule prooueth the whole worlde to bee guiltye of eternall death. Whereuppon it enſueth that wee muſt ſeeke for life elſe where, ſeeyng wee are all loſte and vtterlye caſt awaye in our ſelues. Howe bee it the woordes beeyng diligentlye weighed will helpe greatelye to the vnderſtanding of the tenour of the propoſition. Some putte a difference betweene impietye and vnrighteouſneſſe after this ſorte, by the firſte woorde they vnderſtand the violating of the woorſhippe of GOD, by the ſecond the violating of that equitye ſhoulde be amongſt men. But becauſe the Apoſtle immediatly after referreth that vnrighteouſneſſe vntounto the neglect of religion, we wil vnderſtand both as one, and the ſame.

Secondlye, all impietye of menne:Hypallage is when in ſpeeche the order of things is turned. by the figure Hypallage, for the impietie of all men: or, whereof all menne are guiltye. One thing, to witte vnthankfulneſſe againſt God, is ſette foorth by two names, becauſe wee offende therein two wayes. It is called Aſebeia id eſt impiety or vngodlines, as a diſhonouring of God. It is called Adigeia …d eſt vnrighteouſnes, or iniuſtice, becauſe man in taking vntounto him ſelfe that is Gods, hath vniuſtly robbed GOD of his honour. Wrath, an humane affection, after the manner of the Scripture,How God is ſaid to be angrie. is put for the reuēgement of God: becauſe GOD when hee puniſheth ſeemeth (in our opinion) to bee angrye. Therefore it doeth not ſignifye any motion in GOD: but onelye hath reſpecte vntounto the ſence of the ſinner that is puniſhed. When hee ſayeth that the ſame is reuealed from heauen, although this particle from heauen, bee taken of ſome in ſteede of an Epitheton as though it were ſayde, of the Celeſtiall GOD: yet I thinke there is more efficacie in it, after this ſence, whether ſoeuer a manne looke about him, he ſhall finde no health, for ſo farre and wyde as the heauens are, the wrath of God is powred out into the whole worlde. The trueth of God, ſignifieth the true knowledge of GOD.Gods truth is withholdē, whē his true knowledge is ſuppreſſed or obſcured. To withholde it, is to ſuppreſſe or obſcure it: whereby they are as it were accuſed of thefte. Where wee tranſlate it, vniuſtlye, Paule hath, in vnrighteouſneſſe: which phraſe of the Hebrewes is all one: but wee ſtudie to bee playne.

19 For as muche as that, whiche may bee knowen of God. Thus hee tearmeth that, whiche is lawefull or expedient for vsus to knowe of GOD. And hee vnderſtandeth all that whiche appertayneth to the ſetting foorth of the glorye of the Lorde: or (whiche is all one) whatſoeuer might mooue or ſtirre vsus to glorifie God. By whiche woorde hee ſignifyeth that GOD can not bee conceyued of vsus,God cannot be knowen as he is, but only ſo farre as it hath pleaſed him to make himſelf knowen. howe greate hee is: but there is a certayne meaſure, within the whiche men ought to keepe them ſelues: euen as God applyeth to our capacitye what ſo euer hee teſtifieth of him ſelfe. Thoſe dote therefore whoſoeuer they bee, contende to knowe what God is: becauſe it is not vayne that the Spirite, the Teacher of true wiſedome doeth call vsus vntounto To gnoſton to ſaye, whiche maye bee knowen of God. And howe it maye bee knowen hee will ſhewe ſtraight way in that which followeth. For the greater Emphaſis, hee ſayeth rather, in them, then ſimply, them. For although the Apoſtle, doeth eueryevery where vſe the Phraſes of the Hebrewe tongue, wherein Beth is often ſuperfluous, yet heere it is thought hee woulde ſhewe ſuche a manifeſtation of God, whereby they might bee vrged more neerelye then that they coulde make anye euaſion: as vndoubtedly eueryevery one of vsus doeth feele it grauen in his heart. Whereas he ſayeth, God hath ſhewed it. the meaning is, that man was therefore made, that he might be a beholder of the frame of the world, and p. 13that therefore were eyes giuen vntounto him, that by the beholding of ſo goodly a ſpectacle,The beholding of Gods workemanſhip in the creation ſhould leade vsus vntounto God. he might be carried vntounto the author him ſelfe.

20 For the inuiſible thinges of him. God by himſelfe is inuiſible: but becauſe his Maieſtie ſhyneth in all his workes and creatures, men ought in them to acknowledge him: For they doe playnlye ſhewe foorth their woorkemaiſter. In whiche reſpect the Apoſtle to the Hebrewes calleth the worlde a glaſſe or ſpectacle of inuiſible thinges. Hee reckoneth not particulerly, what thinges maye bee conſidered in God:By the glaſſe of Gods creatures we may come euē to the knowledge of his eternall power & Godhead. but he teacheth that wee may by that glaſſe come euen vntounto the knowledge of his eternall power and Godhead. For it behooueth him who is the authour of all thinges to bee without beginning, and of him ſelfe. When wee are come thither, nowe the Godhead ſheweth it ſelfe: which cannot conſiſt but with euerye the vertues of God, ſeeing they are all comprehended vnderunder it.

To the intent that they ſhoulde bee without excuſe. Heereby it doeth eaſilye appeare, what menne gette by this demonſtration: namelye that they can alleadge no excuſe beefore the iudgement of GOD, but they are iuſtlye condemned. Let this diſtinction therefore ſtande: the demonſtration of God, whereby hee maketh his glorie apparaunt in his creatures,The reuelation of God in his creatures hath a two fold conſideration. in reſpecte of the brightneſſe thereof is cleere enough: but in reſpecte of our ca…citie is not ſo ſufficient. Yet wee are not ſo blynde, that wee canne pretende ignoraunce, to quite vsus from the blame of naughtineſſe or peruerſitie. Firſt wee conceyue with our ſelues there is a God: Secondly, that the ſame whoſoeuer hee bee, is to bee woorſhipped. But heere our reaſon fayleth, before it canne obtayne eyther who is GOD,Heb. 11.3. It is the light of faith whe…eby we profit aright in the creation of the world.Heb 11:3 or what hee is. Wherefore the Apoſtle to the Hebrewes aſcribeth this light vntounto fayth, that a manne ſhoulde profite truely in the creation of the worlde. And not without cauſe: for throughe blyndneſſe wee are ſo hyndered that wee can not come vntounto the marke, wee ſee ſo farre that we can not pretende anye excuſe. Paule declareth both theſe thinges notably when hee ſayeth, that God in tymes paſt ſuffered the Gentiles in ignoraunce: Neuertheleſſe he left not himſelfe without witneſſe,Acts 14.17.Acts 14:17 becauſe he gaue vntounto them rayne, and fruitfulneſſe from heauen. Therefore this knowledge of God, whiche auayleth onelye to take awaye excuſe,Io. 17.3. Iere. 9.24.John 17:3Jer 9:24 differeth greatly from that knowledge bringeth ſaluation, whereof Chriſt ſpeaketh and wherein Ieremie teacheth we are to reioyce.

20 Becauſe that when they knewe God. Heere hee teſtifieth plainely, that God hath put into the myndes of all men the knowledge of himſelfe: that is to ſaye, hee hath ſo manifeſted him ſelfe by his workes, that needes they muſt beholde that, whiche of their own accord they ſeeke not after, namely that there is ſome God. For neither the worlde was exiſtant by chaunce, neither did it come foorth of it ſelfe. But wee muſt alwayes note in what degree of knowledge they abode in, as nowe it followeth,What manner of knowledge was in y^e Gentiles: namely an vneffectuall. they glorified him not as God. God can not be conceiued without his eternitie, power, wiſedome, goodneſſe, trueth, righteouſneſſe and merciemercy. His eternity appeareth in this, that hee is the Author of all thinges. His power, that hee holdeth all thinges in his hande, and maketh that they conſiſt in him. His wiſedome, by the moſt apte diſpoſing of all thinges. His goodneſſe, becauſe there was none other cauſe why he ſhould make all thinges, neyther canne hee bee mooued by anye other reaſon to conſerue them, then for his onelye goodneſſe. His iuſtice, in the ruling or gouerning of all thinges, beecauſe hee puniſheth the guiltye, and deliuereth the innocent. His mercye that with ſo greate patience hee ſuffereth the peruerſitye of menne. His trueth, in this that hee is immutable: Therefore hee whiche hath conceyued the knowledge of GOD, nowe oweth vntounto him the glorie of eternitye, wiſedome, goodneſſe and righteouſneſſe. Whiles menne doe not acknowledge ſuche vertues in GOD, but dreame of him as vppon a vayne phantaſie: they are woorthilye ſayde to robbe him wickedlye of his honour.As we are indebted to God for infinite benefits, ſo chiefly for that he hath reuealed him ſelfe vntounto vsus. And it is not without cauſe hee addeth, they were not thankefull. For there is no manne that is not indebted vntounto him for infinite his benefites. Yea and if it were in nothing elſe, euen heerein hath hee ſufficientlye made vsus his debtoures, that hee hath voucheſafed to reueale him ſelfe vntounto vsus. But they became vayne, &c. That is to ſaye, hauing lefte the trueth of God, were p. 14turned to the vanity of their owne ſence, all the quickneſſe or ſharpeneſſe whereof is but vayne, and paſſeth away like a ſmoke. And ſo their fooliſhe mynde, coulde vnderſtande nothing aright:All mans ſharpnes is but vaine to vnderſtande and ſerue God aright. but by all meanes was carried headlong into errours and lyes. This is that vnrighteouſneſſe, which by and by choketh through his prauitie the ſeede of true knowledge, before it come to perfection.

22 When they profeſſed. Out of this place commonlye they take an argumente, to thinke that Paule hath heere to doe with Philoſophers, who ſpeciallye challenged vntounto them ſelues the prayſe of wiſedome. And they thinke this to bee the courſe of Paules diſputation, that the excellencie of the great Doctours beyng beaten downe, it might conſequētly follow, that there was nothing prayſe worthie in the common ſort of people.

But they ſeeme vntounto mee to hauehave ouer ſlender a reaſon to mooue them. For this thing was not peculiar vntounto the Philoſophers, that they ſhoulde thinke them ſelues wiſe in the knowledge of God: but it was a thinge common to the Gentiles, of what degree or order ſoeuer they were. Fore there was none, whiche woulde not bring the maieſtye of GOD vnderunder his capacitye: and make God ſuche one as hee could conceiue in his owne ſence. This temeritie is not learned (I ſaye) in ſchooles, but beeyng ingraffed in vsus, doeth come together with vsus (that I maye ſaye ſo) euen foorth of our mothers wombe.It hath beene a common faulte in all ages, that men truſting to their owne wit, hauehave imagined of God and his worſhip according to their owne phantaſies.

For it is euident that this miſchiefe hath raigned in all ages, that men ſhould take vntounto them ſelues all libertie in coyning ſuperſtitions. This arrogancie therefore is reprehended: that when men ought in their humilitie to hauehave giuen the glorie to God, they would bee wiſe in themſelues, and pull GOD downe vntounto their humilitie. For Paule holdeth this principle faſt, that it is his owne fault, if anye man bee eſtraunged from the woorſhippe of God. As if hee ſhoulde ſaye, beecauſe they hauehave proudelye lifte vppe them ſelues, therefore through the iuſte vengeaunce of God they hauehave beene infatuated or made fooliſhe. Concerning that interpretation which I refuſe, my reaſon is at hande that maketh agaynſt it: becauſe this errour of fayning an Image to GOD, hadde not his originall from the Phyloſophers, but they hauinge receyued it of others with their ſentence did approoue it.

23 And they turned. After they had faygned God to bee ſuche one, as they coulde apprehende by their carnall ſence, it was farre from them to acknowledge the true God: but they made a faigned and newe GOD, or rather an image in the ſteede of God. That is it hee ſayeth, They turned the glorye of the Lorde: becauſe like as if a manne ſhoulde ſuborne, or put a ſtraunge childe in the place of the naturall, ſo they departed from the true God. Neyther doeth this pretence excuſe them, that yet notwithſtanding they beleeued GOD dwelled in heauen: and that they counted not the wood for God, but for an Image: For euen this ſame is contumelious againſt God,It is great contumely againſt God to imagin ſo groſely of him, as to reſemble him to a mortall, yea or immortall creature. that they imagined ſo groſely of his Maieſtye, that they durſt make vntounto him an image. And from the guyltineſſe of ſuche preſumption no man can be exempted: no not the Prieſtes nor Lawgiuers: nor Phyloſophers, of whom he that was moſt ſober, euen Plato him ſelfe ſeeketh alſo for a faſhion in God. This madneſſe therefore is noted, that all woulde figure God vntounto them ſelues, which thing vndoubtedly declareth their groſſe and fooliſhe imaginations of God. And firſt they defiled the maieſtie of God with the ſimilitude of corruptible man. For ſo I had rather turne it, then with Eraſmus, of mortall man: Becauſe Paule doeth not onelyonly oppoſe the immortalitie of God, againſt the mortalitie of man: but alſo that glory of his, ſubiect to no corruptions, againſt the miſerable condition of man. Secondly, not beeyng content with this ſo greate wickedneſſe, they deſcended euen vntounto beaſtes and to thoſe alſo in their kynde were moſt vyle. Whereby their ſottiſhneſſe is to be ſeene more clearely. Of theſe abhominations thou haſt with Lactantius, Euſebius, & Auguſtinus in his booke de Ciuitate Dei.

p. 1524 Wherefore alſo God gaue them vp to their heartes luſtes, vntounto vncleannes, to defile their owne bodies betweene themſelues.

25 Which turned the truth of God vntounto a lye, and worſhipped and ſerued the creature, aboue the creator, whiche is bleſſed for euer, Amen.

26 For this cauſe God gaue them vp vntounto vile affections: for euen their women did chaunge the naturall vſe into that which is agaynſt nature.

27 And likewiſe alſo the men left the naturall vſe of the women, and burned in their luſte one towarde another, and manne with manne wrought filthineſſe, and receyued in them ſelues ſuche recompence of their errour as was meete.

28 For as they regarded not to know God, euen ſo God deliuered them vp vntounto a reprobate mynd, to do thoſe things which are not conuenient,

29 Beyng full of vnrighteouſneſſe, fornication, wickedneſſe, couetouſneſſe, maliciouſneſſe, full of enuie, of murther, of debate, of deceite, taking all thinges in euill part, whiſperers.

30 Backbyters, haters of God, doers of wrong, proud boaſters, inuenters of euill thinges, diſobedient to parents, without vnderſtanding, couenaunt breakers, without naturall affection, ſuche as canne neuer bee appeaſed, mercileſſe.

31 Whiche menne though they knewe the Lawe of God, howe that they whiche committe ſuche thinges, are woorthie of death, yet not onelyonly doe the ſame, but alſo fauour them that doe them.

24 VVherefore alſo GOD gaue them. Becauſe impietye is a priuye or ſecrete miſchiefe: leaſte yet they ſhoulde fynde ſome ſtartinge hole, by a more ſenſible demonſtration, hee ſheweth that they canne no waye eſcape but they are iuſtelye condemned, for becauſe ſuche fruites followed that impietye, as thereby might bee gathered euident tokens of the wrath of the Lorde. And if ſo bee that the wrath of GOD bee alwayes iuſte, then it followeth that there went ſomewhat before whiche made them damnable. From the tokens or ſignes of Gods indignation hee nowe vrgeth the Apoſtaſie and reuoltinge or ſlipping awaye of menne:Outragious ſinning is a token of Gods wrathful indignation, and a iuſte puniſhment of the abuſe of his maieſtie. for GOD verilye ſo reuengeth theſe alienate them ſelues from his goodneſſe, that he caſteth them headlong into manifolde perdition and confuſion. And comparing the likelineſſe of the vices wherewithall they were peſtered, with that impietye whereof hee accuſed them before, hee prooueth that they were by the iuſt iudgement of GOD ſo plagued. For ſeeyng nothing is more deere vntounto vsus then our owne honour, this is extreeme blyndneſſe, when wee doubte not to bee reprochefull vntounto our ſelues. Wherefore it is a moſte conuenience puniſhemente for the blaſphemye committed aagaynſt the maieſtye of GOD. Hee proſecuteth this one thinge vntounto the end of the Chapter, but yet hee handeleth it diuerſlye, becauſe the matter ſtoode neede of greate amplification.

This therefore is the ſumme of that hee goeth about, namelye, that heereby it doeth appeare, the ingratitude of menne towardes GOD is inexcuſable: becauſe by ſure teſtimonyes they ſhewe foorth the fierce wrath of GOD agaynſt them. For they ſhoulde neuer hauehave beene plunged in ſo filthye luſtes after the manner of beaſtes, vnleſſe the Maieſtye of God had beene maruellouſlye diſpleaſed and prouoked agaynſt them. Wherefore, ſeeyng they euerye where abounded in moſte deteſtable abhominations, hee gathereth that the teſtimonies of Gods wrath were extante in them.Gods wrath alway iuſt. Nowe if this wrath of GOD neuer rage agaynſt any temerouſly or vniuſtlye, but alwayes it holdeth faſte the moderation of equitye: heereby hee ſheweth it is a playne caſe that no leſſe iuſte then ſure deſtruction hangeth ouer all menne. Of the manner howe God doeth giuegive menne ouer vntounto wickedneſſe, it is not neceſſarye I ſhoulde make anye large diſcourſe in this place. For it is p. 16certayne he doeth permitte menne to fall, not onelye by ſuffering and winking at them: but alſo by his iuſt iudgemente hee ſo ordeyneth it that they ſhoulde bee ledde and carried both of their owne concupiſcence and the Diuell into ſuche madneſſe. Therefore hee vſeth the woorde deliuered, according to the perpetuall manner of the Scripture: whiche woorde they racke too violentlye who thinke wee are carried vntounto ſinne onelyonly by the ſufferaunce of God. For as Sathan is the miniſter of Gods wrath and as it were his tormentoure, ſo hee is armed agaynſt vsus not by the diſſembling or ſufferaunce, but by the commaundement of the Iudge.Sathan is the miniſter of Gods wrath. And yet is neyther God cruell, nor wee innocent, ſeeyng Paule declareth plainlye, that wee are not otherwiſe deliuered vnderunder his power, then if we hauehave deſerued ſuche puniſhment. This onelye wee excepte, that the cauſe of ſinne commeth not from God:The rootes of ſinne remayne in the ſinner. ſeeyng the rootes thereof remayne ſtill in the ſinner. For this muſte alwaye be true: Deſtruction is thine O Iſraell, thy helpe is onelye in me. When he ioyneth the luſtes of mans hearte with vncleanneſſe,Oſce 13.9. priuily hee giueth vsus to vnderſtande what fruite our hearte bringeth foorth when it is once lefte vntounto it ſelfe. This clauſe betweene them ſelues, hath his Emphaſis or force, for it expreſſeth more ſignificantlye howe deepe and vncurable notes of infamye they had printed in their bodies.

25 Whiche turned. To the ende hee might plante it better in their heartes, hee repeateth the ſame reaſon whiche hee handled aboue, although not in the ſame woordes. Whiles the trueth of GOD is turned into a lye, his glorie is ſtayned. They therefore deſerue iuſtlye to bee imbrued in all kynde of ignominie, whiche both goe aboute to robbe GOD of his honour, and alſo to ſlaunder or blaſpheme him.

And they worſhipped. That I might apply two verbes to one conſtruction I hauehave thus tranſlated it.What honour for religion ſake is giuen to the creature, y^e ſame is vniuſtly takē from God. He properly noteth the ſinne of Idolatry: for honour canne not bee giuen for religion ſake vntounto the creature, but it ſhall bee vnwoorthelye and by the waye of ſacriledge taken from God. In vayne is the excuſe, that Images are woorſhipped for Gods ſake: ſeeynge God acknowledgeth not this woorſhippe, neyther doeth hee accounte it acceptable to him. And then the true God is not woorſhipped at all, but a faygned God whiche fleſhe hath deuiſed vntounto it ſelfe. And that which is added, who is bleſſed for euer, Amen. I interprete to bee ſpoken to the greater reproche of the Idolaters, after this ſence, whome onelye they ought to hauehave honoured, and woorſhipped, and from whom they oughte to hauehave derogated nothing, though it were but a little.

26 For this cauſe GOD gaue them vppe. As though hee hadde interpoſed a Parentheſis, hee returneth vntounto that whiche hee hadde begunne before, concerninge the reuengemente of the Lorde: and hee bringeth the firſte example, in the horrible ſinne of prepoſterous luſte: Whereby appeareth they were not onelyonly giuen ouer too beaſtlye luſtes: but alſo became woorſe then beaſtes, when they ouerthrewe the whole order of nature. Secondly, hee reckoneth a greate Catalogue of vices, whiche hauehave both beene extant in all ages, and at that time raigned euerye where moſte licentiouſly. Neither hindereth this one whitte that euerye one was not laden with ſuche a heape of vices: For in reproouinge the generall corruption of menne, it is ſufficient if euerye one bee compelled to acknowledge ſome mole or blemiſhe.

Thus therefore it is to bee taken that Paule doeth heere brieflye touch thoſe vices, whiche both were common in all ages, and alſo were ſpeciallye to bee ſeene in that age. For it is maruellous howe common that filthineſſe was, which the bruite beaſtes abhorre: as for the other vices they were vulgare. Secondlye, that hee reciteth ſuche a Catalogue of vices as all mankynde is comprehended in it.Though al men be not theeues or murtherers &c. Yet euerye man is polluted with ſome vice. For although all menne be not murtherers, or theeues, or adulterers: yet there is no manne that is not founde to bee polluted with ſome vice. vntounto vile affections. He calleth thoſe vile affections whiche euen in the opinion of menne are moſt vile or ſhamefull: And ſerue to the diſhonour of God.

p. 1727 And receiued in themſelues ſuche recompence of their errour. For they whiche of their owne malignitie cloſed their eyes againſte the offered light of God, that they might not ſee is glory, deſerued to bee blinded, that they might forget themſelues, and not ſee what were conuenient for them. Moreouer they deſerued to hauehave their ſight dimmed at noone day, who were not aſhamed (as much as in thē was) to extinguiſh the glory of God, which only doth lighten vsus.

28 As they regarded not to knowe God. In the iudgements of God there is a proportion between the ſinne and the puniſhment.In theſe wordes wee are to obſerue a reſemblance or compariſon, which notably ſheweth the equall relation of the ſinne, and the puniſhmente. Becauſe they regarded not to abide in the knowledge of God, whiche only directeth our mindes vntounto true wiſedome, the Lorde gaue vntounto them a peruerſe minde, which nowe can alowe of nothing. Whereas hee ſaith they approued not, it is as much as if hee ſhoulde ſay, they followed not the knowledge of God with ſuch ſtudie as they ought, but rather purpoſely they turned their cogitation from God: Hee ſignifieth therefore that through their wicked election they preferred their owne vanities before God: and ſo that errour wherewith they were deceiued, was voluntarie. To doe thoſe things which are not conuenient. Becauſe hitherto he hath mentioned onelyonly that one execrable example, which though it were common amongſt many, yet it was not common vntounto all, hee beginneth to recken ſuche vices as no man coulde bee founde to bee free of. For albeit (as it is ſaide) they appeare not all at once in eueryevery one, yet all men knowe themſelues to bee giltie of ſome of thē, that eueryevery man for his owne part might bee reproued of manifeſt prauitie. Firſt of all, whereas he calleth them not conuenient, vnderſtande that they abhorred from all iudgemente of reaſon, and were farre from the duties of men. For hee declareth the tokens of a confounded minde, that without all difference men addicted themſelues to thoſe vices, which common ſenſe ought to hauehave refuſed.

Moreouer, they labour in vaine whiche goe aboute to reduce theſe vices into an order, that one mighte bee drawen out of another: ſeeing that was not the purpoſe of Paule, but to ſet them downe as eueryevery one came firſte to his remembraunce. What eueryevery of them ſignifieth, let vsus briefly runne ouer them. Vnderſtande iniuſtice, when the right of humanitie is violated amongeſt men, in not giuing to euerie one that is his, Ponerian according to the ſentence of Ammonius I hauehave turned lewdneſſe or vngraciouſneſſe. For hee teacheth Poneron, id eſt, a lewde, naughtie, or vngracious fellowe to bee Draſticon Cacou, id eſt, a doer or worker of miſchief. Lewdnſſe therefore or vngraciouſneſſe is a practiſed or exerciſed kinde of wickedneſſe, or a more looſe licenſe of committing naughtines. As for maliciouſneſſe, it is that prauitie and crokedneſſe of the minde whiche ſtriueth to doe harme to our neighbours. Where Paule hath the woorde Porneian, I hauehave put this woorde luſte, yet I am not againſte it if any man had rather tranſlate it fornication: for it ſignifieth as well the inwarde luſte, as the externall action. The wordes couetouſneſſe, enuie, and murther, hauehave no doubtfull ſignification. VnderUnder ſtrife or contention, hee comprehendeth as well brawlings as fightinges, and ſeditious motions. Cacoetheia, For the whiche wee hauehave put downe, peruerſitie, to ſay, famous and notable lewdeneſſe: when a man by cuſtome and an euill vſe, is hardened in corrupt manners, Theoſtugeis, are, no doubte haters of God. For there is no reaſon why it ſhoulde bee heere put paſſiuely, that is, hated of God, ſeeing Paule in this place goeth aboute by euident vices to prooue the giltineſſe of men. Thoſe therefore are noted which hate God, whoſe righteouſneſſe they ſeeme to gainſtande with their wickedneſſe.

Whiſperers, and backebiters are thus diſtinguiſhed: that thoſe namely, Whiſperers, do by priuie accuſations breake the friendſhip of good men, inflame their mindes to hatred, defame the innocent, and ſowe diſcorde, &c. Theſe, to ſay, backbiters, through a certaine ingraffed malignitie ſpare the name of no man: and as though they were vexed with the phrenſie of euill ſpeaking, they ſlaunder togeather both thoſe hauehave deſerued and thoſe hauehave not. I hauehave tranſlated Hubriſtas, euill doers, becauſe the latine authours are wont to call notable iniuries, as are robberies, theftes, burninges, witchraftes, which Paule p. 18woulde note in this place, by the name of euill deedes. I call thoſe contumelious whome Paule calleth Huperephanous, for ſo the Greeke woord ſignifieth. Hence commeth the name, becauſe ſuch beeing as it were ſet on high, contemptuouſly deſpiſe the lower ſort, neither can they abide any equalitie. Thoſe are proude or hautie, which doe ſwell with the vaine winde of ſuperioritie. Thoſe are called inſociable or ſuche as will not bee kept in the duetie of ciuill obedience and fellowſhip, whiche through iniquities reuoulte from the conſeruing of mans ſocietie, or in whome there is no ſinceritie or conſtancie of faith, as though you ſhoulde ſay truice breakers. Without naturall affection, who hauehave put off euen the firſt affections of nature towardes theirs. Becauſe hee putteth the defect of mercy amongſt the tokens of mans corrupted nature: Heerevpon Auguſtine gathereth againſt the ſtoickes, that mercy is a Chriſtian vertue. Who when they knewe the righteouſneſſe of God. And albeit this place is diuerſly handeled, yet this doeth ſeeme to mee the trueſt interpretation: that men hauehave left nothing mighte ſerue vntounto the vnbrideled licentiouſneſſe of ſinning, becauſe all difference of good and euill beeing taken away, they approued both in themſelues and others,To flatter our ſelues in ſin, and to be ſo far paſt ſhame of ſinne that wee defende vnrighteouſnes againſt the iuſtice of God, is the top of all miſchiefe. thoſe thinges they knewe diſpleaſed GOD, and by iuſt iudgement, were condemned of him.

For this is the head of all miſchief, when as the ſinner is ſo paſt all ſhame, that hee both flattereth his owne ſinnes (neither will hee hauehave it diſliked in him) and alſo by his conſent and cockering doth nouriſh them in others. So is deſperate wickedneſſe deſcribed in the Scripture, they glory in it when they hauehave done euill. Item, ſhee hath ſpreade her feete abroade and gloried in her wickedneſſe.Pro. 2.14. Ezech. 16.25.Prov 2:14Ezek 16:25 For hee whiche is yet aſhamed is curable. But when through the cuſtome of ſinning ſuche impudencie is contracted, that vices pleaſe, and are counted in ſteede of vertues, there is no hope of amendemente. And therefore I expoude it thus, for that I ſee the Apoſtle in this place goeth aboute to reproue ſome thinge was more grieuous and abhominable, thē the committing of y^e vices.Ier. 11.15.Jer 11:15 What that ſhoulde bee I knowe not, vnleſſe wee referre it to that ſumme of wickedneſſe, when miſerable men hauing caſt off the ſhame of ſinne, take vponupon them to defende their vnrighteouſnſſe againſt the iuſtice of God.