Commentary on Romans, Commentary · Chapter 8

Commentary on Romans · Commentary · Chapter 8

CHAPTER. 8.

1 NOwe then there is no condemnation to them that are in Chriſt Ieſus: which walke not after the fleſhe, but after the ſpirite.

2 For the lawe of the ſpirite of life in Chriſt Ieſus, hath made mee free from the lawe of ſinne and death.

3 For that which was impoſſible to the lawe, becauſe it was weake through the fleſhe, God by ſending his ſonne in the ſimilitude of ſinnefull fleſhe, yea hee hath condemned ſin of ſinne in the fleſhe.

4 That the rigeteouſneſſe of the lawe myght bee fulfilled in vsus, which walke not after the fleſh but after the ſpirite.

p. 93NOwe then there is no. Hauing ſet downe that conflict which the godly hauehave with their fleſh, hee returneth vntounto a very neceſſary cō ſolation for them, whereof he made mention before: namely, that although they are yet beſet on euerie ſide with ſinne, neuertheleſſe they are exempted from the power of death and from all curſe: ſo bee it they walke not in the fleſhe. but in the ſpirite. For hee ioyneth three thinges together, imperfection which is alway in the faithfull, the mercy of God in pardoning and forgiuing the ſame, regeneration of the ſpirite: and this laſt verily is added, leaſt any vponupon a vaine opinion ſhould boaſt himſelfe, as though hee were freed from the curſe, whiles in the meane time he doth ſecurely cocker his fleſhe. As the carnall man therefore doth in vaine flatter himſelfe, if hee being retchleſſe to refourme his life, vnderunder the pretence of this grace promiſe to himſelfe impunitie: ſo the trembling conſciences of the godly, hauehave an inuincible ſafegarde, that whiles they abide in Chriſte, they knowe they are without all danger of condemnation. Nowe it behoueth vsus to examine the wordes,Who walke according to the ſpirite. hee counteth thoſe to walke according to the ſpirite, not which hauehave altogether put off all the ſenſes of fleſh, ſo that in their whole life there appeareth nothing beſides a celeſtiall perfection: but which doe ſo diligently labour in taming the fleſhe, that the ſtudie of pietie may appeare to raigne in them: hee denieth ſuch to walke according to the fleſhe, becauſe whereſoeuer the ſincere feare of God floriſheth, it taketh the dominion away from the fleſhe, albeit it doth not aboliſhe all the corruptions thereof.

2 For the lawe of the ſpirite of life. This is a confirmation of the former ſentence: for the vnderſtanding wherof, the ſignification of the wordes is to be obſerued.What is meant by the law of the ſpirit. He calleth the lawe of the ſpirite improperly the ſpirite of God, which ſprinckleth our ſoules with the blood of Chriſt, not only that it might cleanſe them from the blot of ſinne, in reſpect of giltineſſe, but alſo ſanctifie them vntounto true puritie. He addeth, that it quickeneth (for the Genetiue caſe after the maner of the Hebrewes) is taken for an Epitheton) whereupon it followeth that who ſo deteineth a man in the letter of the law, maketh him ſubiect vntounto death. On the contrary he calleth the law of ſin & death,What is meant by the law of ſin the dominion of the fleſh, and tyrannie of death which proceedeth thence. The law of God is as it were placed in the midſt: which law teacheth righteouſnes, but giueth it not: yea rather it bindeth vsus in ſtronger bonds vntounto the ſeruitude of ſin & death. Therefore the meaning is, where as the law of God condemneth men, that commeth to paſſe, becauſe ſo long as they abide vnderunder the bonde of the lawe, they are preſſed with the bondage of ſin: and ſo are gilty of death. But the ſpirit of Chriſt, whiles by correcting the inordinat luſts of the fleſh,Obiection. he aboliſheth the law of ſin in vsus, doth alſo deliuer vsus from the giltines of death. If any ſhould obiect, that then the forgiueneſſe wherby our offences are buried,Anſweare. doth depend vponupon regeneration: the anſwere is eaſie: namely, that the cauſe is not here ſet downe of Paule, but the maner only is deliuered, wherby we are looſed from giltineſſe. And Paule denieth vsus to obteine that by the doctrine of the lawe, but whiles we are renewed by the ſpirite of God, wee are alſo iuſtified by free forgiuenes, that the curſe of ſinne might no more lie vponupon vsus. This ſentence therfore is as much, as if Paul had ſaid, the grace of regeneration is neuer ſeparated trom the imputation of righteouſneſſe. I dare not take y^e law of ſin & death with ſome, for the louelove of god, becauſe it ſeemeth to bee a hard ſpeech. For although by increaſing ſinne, it beget death, yet Paule did purpoſely aboue, withdrawe from this deſpite or roughneſſe of ſpeeche. Although nothing the more I conſent to their opinion, who vnderſtand the law of ſin, for the concupiſcence of the fleſh, as though Paul ſaid, he had cōquered it. For ſhortly after it ſhal (as I hope) ſufficiētly appeare that he ſpeaketh of free forgiueneſſe, which doth bring vntounto vsus a perfect peace with God. I had rather keepe the name of law, then with Eraſmus to tranſlate it right or power: becauſe Paule did not without cauſe allude vntounto the lawe of God.

3 For that which was impoſſible to the law. Nowe followeth the poliſhing and ſetting foorth of the confirmation, namely, p. 94that the Lorde hath by his free mercy iuſtified vsus in Chriſte: which thing was impoſſible for the law. But becauſe this is a very notable ſentence, let vsus examine eueryevery part thereof. That hee intreateth here of free iuſtification, or of remiſſion wherby god reconcileth vsus to himſelfe,The doctrine of remiſſion & free mercy is reſtrained vntounto thoſe who ioyne repentance vntounto faith. it may be gathered by that laſt clauſe where hee addeth, who walke according to the ſpirite, and not according to the fleſhe. For if Paule went about to teach, how by the ſpirite of regeneration we are inſtructed or furniſhed to conquere ſinne, to what end were this addition? But it was very expedient, that after he had promiſed free remiſſion vntounto the faithful, then this doctrine ſhould be reſtrayned vntounto thoſe, who ioyne repentance vntounto faith, and abuſe not the mercy of God, vntounto the licenciouſnes of the fleſh. Secondarily, heere is to be noted the rendring of the cauſe. For the Apoſtle ſheweth how the grace of Chriſt doth abſolue vsus from giltines.

Now concerning the wordes impoſſible to the lawe, out of queſtiō is takē for a defect or impotencie: as though it were ſaid, there was a remedie founde of God, whereby the impoſſibilitie of the lawe was taken away. As for the particle en O, which Eraſmus hath turned, that part wherein, becauſe I thinke it to be cauſall, I chooſe rather to tranſlate it, becauſe. And albeit perhaps you ſhall not finde ſuch a phraſe of ſpeech with good authours of the Greeke tongue: yet becauſe the Apoſtles do eueryevery where vſe Hebrewe phraſes, this interpretation ought not to ſeeme hard. Certainly the ſound Readers will graunt, that the cauſe of defect was expreſſed here, as we ſhal declare again a little after. Now whiles Eraſmus putteth down of himſelf y^e principall verbe, in my iudgement the text doth runne verye well o-otherwiſe. The Coniunction Kai and, hath deceiued Eraſmus, that he ſhould inſert or thruſt in the verbe Praeſtitit: that is, hee hath perfourmed. But I think it was put for amplification ſake, except any perhaps like the coniecture of the Greeke gloſer better, who ioyneth this member, and of ſinne, to that goeth before: namely, God ſent his ſonne in the ſimilitude of ſinfull fleſh, & for ſinne. Howebeit, I hauehave followed that, which I hauehave thought to bee the naturall ſenſe of Paule. Nowe I come vntounto the thing it ſelfe. Paule affirmeth plainely, that our ſinnes were therefore done away by the death of Chriſt, becauſe it was impoſſible for the lawe to make vsus righteous. Whereupon it followeth, there is more commaunded in the lawe, then we are able to perfourme: becauſe if wee were able to perfourme the lawe, it were in vaine to ſeeke for remedie els where. Wherefore it is abſurde that mans ſtrength ſhoulde bee meaſured by the precepts of the lawe: as though God in requiring that is iuſte, had regarded what, and howe greate our ſtrengthe were. Becauſe it was weake. leaſt any ſhoulde thinke the law were charged vnreuerently with weakeneſſe, or ſhould reſtraine this vntounto ceremonies,Why the lawe cannot iuſtifie. Paule hath preciſely expreſſed, that that defect is not through the fault of the lawe, but through the corruptiō of our fleſh. For we muſt cōfeſſe if any did abſolutely ſatiſfie the lawe of God, he were righteous before God. So then hee denieth not the law to be able to iuſtifie vsus, in reſpect of doctrine, as which conteineth the perfect rule of righteouſneſſe: but becauſe our fleſhe doeth not compaſſe that righteouſneſſe, the whole ſtrength of the lawe falleth or vaniſheth away. So their errour, or rather dotage is refuted, who thinke the power of iuſtifiyng is taken away onelyonly from ceremonies: when Paul plainely putting the fault in vsus, declareth that hee doth finde no faulte in the doctrine.

Furthermore vnderſtand the infirmitie or weakeneſſe of the lawe, as the Apoſtle is wont to vſe the woorde astheneias, not onelyonly for a little weakeneſſe, but for impotencie: that hee might ſignifie howe the law hath no force at all to iuſtifie. Thou ſeeſt then we are vtterly excluded from the righteouſnes of workes, and therefore muſt flee vntounto the righteouſneſſe of Chriſt, becauſe there can be none in our ſelues. Which thing is chiefly neceſſarie to be knowen: for we ſhall neuer be cloathed with the righteouſnes of Chriſt, except firſt we know aſſuredly, that we hauehave no righteouſnes of our owne. The name fleſh is put alway in the ſame ſignification: namely, for our ſelues. Therefore the corruption of our nature maketh the lawe of God vnprofitable to vsus: becauſe whiles it ſheweth the way of life, it doth not reduce vsus backe,Howe God hath reſtored vsus to righteouſnes by his ſonne. who are running headlong vntounto death. God by ſending his ſonne. Nowe he ſheweth the maner how the celeſtiall father hath reſtored vsus to righteouſneſſe by his ſonne: namely, becauſe he hath condemned ſinne in the fleſh of Chriſt: that is, the p. 95handwriting, being as it were cancelled, he hath done away the giltines, which did hold vsus bound before the Lord. For the condemnation of ſin hath brought vsus into righteouſnes, becauſe the giltines being put away, we are abſolued, that God might repute vsus iuſt. But firſt he ſaith, that Chriſt was ſent, that he might admoniſh vsus how righteouſnes is not reſident in vsus, ſeeing it is to be ſought for in another: and in vaine doe men truſt to theyr merites, who are not otherwiſe iuſtified then by prayer or intreatie: or els becauſe the borrowe righteouſnes of that ſatiſfaction, which Chriſt fulfilled in his fleſh: and he ſaith, y^t Chriſt came in the ſimilitude of ſinfull fleſh: becauſe albeit the fleſh of Chriſt was ſtained with no blots, yet to the ſighte it ſeemed ſinneful, ſo far foorth as he ſuſteined that puniſhment was due to our ſinnes. And certainly vponupon the ſame fleſh, as ſubiect vntounto him, death did ſhew all the partes of his power, And becauſe it behooued our high prieſt by his own experience to learn what it is to ſuccour the weak: Chriſt would vndertake our infirmities, that he might be the redier vntounto mutual paſſion: in whiche part alſo there appeared a certain image of ſinfull nature. Yea of ſin: I hauehave ſaid a while agoe, that this was expounded by ſome, of the cauſe or end why God did ſend his ſonne: namely, that he might make ſatiſfaction for ſin. Chryſoſtome & diuers after him, vnderſtande it ſomwhat more hardly: namely, that ſin was condemned of ſin, becauſe it ſlewe Chriſt vniuſtly & vnworthily. Indeed I confeſſe, becauſe he being iuſt and innocent, vndertooke puniſhment for ſinners, by this meanes was the price of redemption paid:Sinne taken for the ſacrifice of ſinne. yet I cannot be brought to thinke the word ſinne to be put heere in any other ſenſe, then for a ſacrifice of ſatiſfaction, whiche of the Hebrews is called Aſham, as the Grecians cal Catharma, a Sacrifice whereunto malediction or curſe is annexed. So the ſame Paul ſaith, Chriſt who knew not ſin became ſin for vsus, that wee might be made the righteouſnes of God in him. And the prepoſition Peri, of or for, is taken here cauſally, as though Paul had ſaid, vponupon that ſacrifice, or els, for the burden of ſin whiche was laid vponupon Chriſt, ſin was caſt downe from his power, that now it might not hauehave vsus in ſubiection. For he ſaith, that ſin was condē ned metaphorically, as they who are caſt in a matter & looſe their proceſſe: becauſe God dealeth no more againſt thoſe giltie perſons, who are cleered by the ſacrifice of Chriſte. If wee ſay, the kingdome of ſinne wherewithall wee were oppreſſed, was abrogated, it is all one. Therefore Chriſt tooke vntounto him that was ours: that hee might power vponupon vsus that was his. For hauing taken vponupon him our curſe, hee hath indued vsus with his bleſſing. Here Paul addeth, in the fleſh. that our confidence might bee more ſure, whiles we ſee ſinne was conquered & aboliſhed euen in our owne nature, for ſo it cōmeth to paſſe, that our nature is truely made partaker of that victorie: which thing hee alſo declareth ſtraightwayes.

4 That the righteouſnes of the lawe might bee fulfilled. They who gather out of this place, that thoſe are renued by the ſpirite of Chrſte, doe fulfill the lawe, they bring in a fayned matter, altogether wide from the meaning of Paule: for the faithfull ſo long as they wander in this worlde, neuer come vntounto that perfection, that the righteouſneſſe of the lawe ſhoulde bee full and perfect in them. Therefore this muſt needes be referred vntounto grace, becauſe whiles the obediēce of Chriſt is imputed to vsus, the lawe is ſatiſfied that wee might bee accounted for iuſte. For the perfection which the lawe required, was therefore exhibited in the fleſhe, that the rigour thereof ſhould no more be of force to condemne vsus: But becauſe Chriſte doth communicate his righteouſnes to none, but whom he hath coupled to himſelfe by the bond of his ſpirite. Regeneration is added againe, leaſte Chriſte ſhoulde bee thought to bee the miniſter of ſinne:Righteouſnes by faith in Chriſte, is coupled with ſanctification. as many are ready to drawe that vntounto the laſciuiouſneſſe of the fleſh, whatſoeuer is ſaide of the fatherly mercy of God: and ſome do wickedly ſlaunder this doctrine, as though it extinguiſhed the ſtudie of a right life.

5 For they who are after the fleſhe, ſtudie or cogitate thoſe thinges which are of the fleſhe: and they which are after the ſpirite, the thinges which are of the ſpirit.

6 The wiſedome or cogitation verily of the fleſhe, is death: but the wiſedome or cogitation of the ſpirite is life and peace.

p. 967 Seeing the wiſedome or cogitation of the fleſh, is enmitie againſt God. For it is not ſubiect to the law of God: neyther can it be.

8 They therefore whiche are in the fleſhe, can not pleaſe God.

5 For they who are after the fleſhe. Hee bringeth in this difference of the fleſhe and the ſpirite, not onelyonly, by an argument taken from the contrarie, to prooue that he ſayde before, namely, that the grace of Chriſt doth not appertaine vntounto any, but thoſe, who beyng renewed by the ſpirite, doe giuegive them ſelues vntounto innocencie: but alſo that with due conſolation hee might cheere vp the faithful, leaſt whiles they are priuie in them ſelues vntounto many infirmities, they ſhould diſpaire. For ſeeing none are deliuered from the curſe, but they who lead a ſpiritual life, it might ſeeme that hope of ſaluation were cut off from all menne. For what man ſhalbe found in the worlde furniſhed with an Angelicall puritie, ſo that he hath nothing to doe with the fleſh? It was neceſſarie to adde this definition, what it is to be in the fleſhe, and to walke according to the fleſhe. At the firſt Paule doth not diſtinguiſhe ſo preciſely: but yet (as wee ſhall ſee in the proceſſe) his purpoſe is to put the faithfull in good hope, albeit they are yet tyed to their fleſh: ſo be that, they looſe not the reynes to the luſtes thereof, but ſuffer them ſelues to bee ruled by the holie ſpirite. When he ſaith, that the carnall doe care for, or meditate the thinges of the fleſhe: hee teſtifieth, that he counteth not thoſe for carnall,Who are carnall. who aſpire vntounto heauenlye righteouſneſſe, but who are altogether addicted to the world.

Therefore I hauehave put downe the word cogitate which comprehendeth more, in ſteed of to be wiſe, or vnderſtand, that the reader might know, that they are excluded from the ſonnes of God, who beeyng giuen to the inticementes of the fleſhe, applye their mindes, and ſtudies to wicked luſtes. Nowe in the ſeconde member, he exhorteth the faithfull to hope well, if they feele themſelues to bee lifted vppe by the ſpirite vntounto the meditation of righteouſneſſe. For whereſoeuer the ſpirite raigneth, it is a ſigne of the grace of GOD bringinge ſaluation: ſeeing that the grace of God hath no place there, where the ſpirite beyng extinguiſhed, the kingdome of the fleſh flouriſheth. But here I doe briefly make mention of that, whereof I admoniſhed before, namely, in the fleſhe, or after the fleſhe, is as muche, as to bee voyde of the gift of regeneration. And ſuche are all they who abide (as the common ſpeech is) meere natural men.

6 The wiſedome or cogitation verilie of the fleſh. Eraſmus hath put affection: the olde interpreter, wiſedome. But ſeeing it is ſure that the woorde To Phronema is that with Paule,Gen. 6.5.Gen 6:5 which Moſes calleth the imagination of the heart, and in this worde all the ſences of the ſoule from reaſon and vnderſtanding vntounto the very affections are comprehended: the name cogitation ſeemeth vntounto me to ſerue better. And although Paule hath vſed the particle cauſall Gar, for, yet I doubte not but he doth ſimply confirme. For here is a kynde of conceſſion or graunting: becauſe after that he had briefly defined, what it is to be in the fleſh, now hee addeth what end remayneth. For all thoſe are giuen to the fleſh.What end abydeth for ſuch as are ſtill carnall. And ſo on the contrarie hee ſheweth, howe they are not capable of the grace of Chriſte whoſoeuer abide in the fleſh: who all their life long make haſte and are carried vntounto death. And it is anotable place, wherby we may learne, how by the courſe of nature we ruſh headlong into death: becauſe we conceiue nothing of our ſelues, but that whiche is deadly. And ſtraightwaies he hath oppoſed the contrary member, that he might teach, if any part of vsus tend vntounto life, then the ſpirite ſheweth foorth his vertue: becauſe there commeth no ſparkle of life from our fleſh. He calleth the cogitation or wiſedome of the ſpirite,How the cogitation of y^e ſpirite is called life. life, becauſe it quickeneth or leadeth vntounto life. And vnderunder the name of peace, after the manner of the Hebrewes, he noteth all the partes of felicitie. For whatſoeuer the ſpirite of God worketh in vsus, it appertayneth to our bleſſedneſſe: yet it followeth not that any ſhould therefore aſcribe ſaluation vntounto works. For although God doth begin our ſaluation in vsus, & at the length doeth accompliſhe it, by faſhioning vsus to his likeneſſe, yet the onelyonly cauſe is his good pleaſure, whereby hee maketh vsus partakers of Chriſt

7 Seeyng the cogitation or wiſedome of the fleſh. Now p. 97hee addeth a confirmation of that he put downe before: namely, that nothing proceedeth from the ſtudies of our fleſhe, but death: becauſe they fight fiercely with the will of God. And the will of God, is the rule of rigteouſneſſe: whereupon it followeth, that that is vniuſte whatſoeuer diſagreeth from the ſame: and if it bee vniuſte, then is it alſo deadly.

Nowe then God beeing againſt it, and offended, in vayne doth any looke for life. For after his wrath muſt needes foorth with followe death, which is the reuengement of his wrath.Mans carnall will is in all things contrary to the will of God. And heere let vsus obſerue, that the will of man is in all thinges contrary to the will of God. For looke by howe muche, crokedneſſe differeth from ſtraightneſſe, ſo much muſte we needes differ from God. For it is not ſubiect to the lawe of God. An expoſition of the former ſentence: for it declareth howe all the meditations of the fleſhe, warre againſte the will of God: becauſe the wyll of God is not els where to bee ſought for, then where hee hath reuealed it. For in the lawe hee ſheweth what doeth pleaſe him: they therefore that will rightlye examine, howe rightly they agree with God, let them apply all their counſayles and ſtudies vntounto this rule. For although nothing bee doone in the worlde but by the direction of the ſecrete prouidence of God, yet vnderunder pretence of this, to ſay that nothing is done but God doth allowe of it, is intollerable blaſphemie: where about certaine phrenſie perſons cauill at this day. For to ſeeke the difference of right & wrong, whiche the lawe hath diſtinctly and playnely ſet before our eyes, in a deepe Labyrinth, what madneſſe were it?We muſt contēe our ſelues with the reuealed wil of God. in deede (as I ſaide) the Lorde hath his ſecrete counſayle, whereby at his pleaſure he diſpoſeth all thinges: but becauſe it is incomprehenſible to vsus, let vsus knowe that wee are reſtrained from too curious ſearching after it. In the meane while let this abide firme, that nothyng pleaſeth hym but righteouſneſſe: neither can right iudgement bee gyuen of our workes but by the the lawe, wherein God hath vnfeignedly teſtified, both what doeth pleaſe or diſpleaſe him.

Neither can it. Beholde here the power of free will,There is not free will in the naturall man. which ſophiſters cannot ſufficiently aduaunce. Vndoubtedly Paule doth heere in plaine wordes affirme that, which they with full mouth doe deteſt: namely, that it is impoſſible for vsus to ſubiecte our affections vntounto the obedience of the lawe. They bragge that our hearte is plyaunt vntounto both partes, ſo it bee holpen by the inſtinct of the ſpirite: and that in vsus there is a free election of good or euill, the ſpirite doeth onelyonly helpe: but it is ours to chooſe or refuſe. They faine alſo good motions, whereby of our owne accorde wee are prepared: Paule on the contrary ſaith our hearte is full of hardneſſe, and vntamed ſtubborneſſe, ſo that it is neuer moued naturally to vndertake the yooke of God: and hee diſputeth not of one or two affections, but ſpeaking indefinitely, doth caſt all thoſe motions ariſe out of vsus, into this bundle. Let that Ethnicall Philoſophie therefore of freewill, be farre from a chriſtian minde. Let eueryevery man (as in truth hee is) acknowledge himſelfe to bee the ſeruant of ſinne, that beeing manumiſed by the grace of Chriſt he may be free: and it is altogether folly to glory in another liberty.

8 They therefore whiche are in the fleſhe. It is not without cauſe that I hauehave expounded the particle aduerſatiue de by the cauſall: For verily the Apoſtle gathereth out of the premiſſes, that they, who deliuer ouer themſelues to be lead by the luſtes of the fleſhe,Who hauehave nothing to do with Chriſte. are all of them abhominable to God. And hitherto hee hath confirmed that ſentence: namely, that all they hauehave nothing to doe with Chriſt, which walke not after the ſpirite, becauſe they are voide of an heauenly life.

9 Nowe yee are not in the fleſhe, but in the ſpirite: if ſo bee the ſpirite of GOD dwell in you: for if any hauehave not the ſpirite of Chriſte▪ the ſame is not his.

10 And if Chriſte bee in you, the body verily is dead, becauſe of ſinne: but the ſpirite is life for righteouſneſſe ſake.

11 If (I ſay) the ſpirit of hym that rayſed Ieſus from the dead, dwell in you: hee which rayſed Chriſte from the dead, ſhall alſo quicken your mortall bodies, becauſe of his ſpirite that dwelleth in you.

p. 989 Nowe yee are not in the fleſhe. By a ſuppoſition he applieth the generall ſentence vntounto them, to whome hee wrote: not onelyonly to the ende, that directing his talke as proper vntounto them, hee might the more vehemently moue them: but alſo that by the definition late put downe, they might certainely gather, howe they are of the number of thoſe, from whome Chriſte hath taken the curſe of the lawe. Yet withall, ſhewing of what force the ſpirite of God is in the elect, and what fruit it bringeth forth, hee exhorteth them vntounto neweneſſe of life. If ſo be that the ſpirite of God. This is a correction very fitly applyed, whereby they are ſtirred vp to examine themſelues more neerely,A note to knowe the true ſonnes of God from the children of the world. leaſt they pretende the name of Chriſte in vaine. And this is a moſt ſure note, whereby the ſonnes of God are diſcerned from the children of the worlde: if by the ſpirit of God they be regenerate vntounto innocencie and holineſſe. Although it ſeemeth, his purpoſe was not ſo much to correct hypocriſie, as to ſuggeſt matter of glorying, againſt thoſe were prepoſterouſly zealous ouer the lawe, who eſteemed more of the dead letter then of the inwarde vertue of the ſpirite which quickeneth the lawe. Furthermore, this place teacheth, that Paule by the name of ſpirite, meant not the minde or vnderſtanding (whiche of the Patrones of free will is called the more excellent part of the ſoule) but the heauenly gift. For hee expoundeth thoſe to bee ſpirituall, not which obey reaſon by their owne motion, but whom God gouerneth by his ſpirite.Who and howe they are called ſpirituall. Neither yet are they ſaid to bee according to the ſpirite, as though they were full of the ſpirite of God (which thing hath happened to none yet) but becauſe they hauehave the ſpirite of God abiding in them, howeſoeuer they feele ſome relique of the fleſh remaining in them. And it cannot, meaning the ſpirite cannot remaine, except it hauehave the ſuperioritie. For we are to note, that a man is named of the chiefeſt part in him. But if any hauehave not the ſpirite of Chriſte. Hee addeth this, that he might ſhewe howe neceſſarie the deniall of the fleſhe is in chriſtians. The kingdome of the ſpirite, is the aboliſhing of the fleſhe, in whome the ſpirite of Chriſte raigneth not, they doe not appertaine vntounto Chriſte. Then they are not Chriſtians that ſerue the fleſhe. For they who pull Chriſt away from his ſpirite, make him like vntounto a dead image or carkaſſe. And alway wee are to remember that counſaile of the Apoſtle: namelye, that free remiſſion of ſinnes cannot bee ſeparated from the ſpirite of regeneration: becauſe this were as a man woulde ſaye, to rent Chriſte in peeces. Which thing if it be true, it is maruaile that wee are charged, by the aduerſaries of the Goſpell, with arrogancie, that wee dare acknowledge the ſpirite of Chriſte dwelling in vsus. For eyther wee muſte denie Chriſte, or confeſſe, that wee are Chriſtians by his ſpirite. Surely it is horrible to heare, that men are ſo fallen from the woorde of the Lorde, that they doe not onelyonly boaſt themſelues to bee Chriſtians without the ſpirite of God: but alſo they ſcoffe at the faith of others. But this is the Philoſophie of Papiſts.

Nowe verily let the Readers marke heere, that the ſpirite is indifferently ſometime called the ſpirite of God the father, ſomtime of Chriſte: not onelyonly becauſe all the fulneſſe thereof is ſhed vponupon Chriſte,How the ſpirite of God is alſo called the ſpirite of Chriſte. as hee is our mediatour and head, that from thence might redownde to eueryevery one of vsus his portion: but alſo becauſe the ſame ſpirite is common to the father and the ſonne, who hauehave one eſſence, add the ſame eternall dietie. Yet becauſe wee hauehave no communication with God, but through Chriſte, the Apoſtle very wiſely deſcendeth from the father (who ſeemeth to be further of) vntounto Chriſte.

10 And if Chriſte bee in you. That which before he ſaid of the ſpirite, now hee ſaith of Chriſte: whereby is declared the maner of Chriſtes dwelling in vsus. For as by his ſpirite he conſecrateth vsus for temples to himſelfe, ſo by the ſame ſpirit he dwelleth in vsus: and now he doth more cleerely open that, which wee touched before:How Chriſte dwelleth in vsus. namely, that the ſonnes of God are counted ſpirituall, not in reſpect of a full and abſolute perfection, but onelyonly for the newneſſe of life is begun in them. And here is a preoccupation, whereby he preuenteth that doubt, which might otherwiſe vexe vsus. For howſoeuer the ſpirit poſſeſſeth one part of vsus, yet we ſee another parte to be holden ſtyll of death. Therefore hee anſwereth, that in the ſpirite of Chriſte there is a vertue of quickening, which is of power to ſwallow vp our mortalitie. Whereupō he inferreth, how we are paciently to expect, till the reliques of ſin be vtterly aboliſhed. Furthermore, y^e Readers hauehave bin alredy admoniſhed, y^t by the word ſpirit they vnderſtand p. 99not our ſoule, but the ſpirite of regeneration: which ſpirite Paule calleth life, not onelyonly becauſe it liueth, and floriſheth in vsus, but becauſe by his ſtrength it quickeneth vsus, vntill at the length our mortall fleſh being extinguiſhed, it doth perfectly renewe vsus: as on the contrarie the worde body, ſignifieth that groſſe maſſe, which is not yet cleanſed by the ſpirite of GOD, from the dregges of the earth, which ſauour of nothing but that is groſſe. For otherwiſe to attribute vntounto the body the guiltineſſe of ſinne were abſurde. Againe, the ſoule is ſo farre from beeing life, that it liueth not it ſelfe. Then the meaning of Paul is, although ſin doth iudge vsus vntounto death, ſo farre foorth as there remaineth yet in vsus the corruption of the firſt nature, yet is the ſpirite of God the conquerour: neither doeth this hinder any whit: namely, that wee are onelyonly indued with the firſte fruites, becauſe euen one ſparkle thereof, is the ſeede of life.

11 If (I ſay) the ſpirite. This is a confirmation of the laſt ſentence, being taken from the efficient cauſe after this maner: if by the power of the ſpirite of God, Chriſte were rayſed, and the ſpirite keepeth his power for euer, Then it ſhall alſo ſhewe foorth the ſame power in vsus. And hee taketh it for a thing graunted: namely, that a proofe of that power whiche apperteineth vntounto the body of the whole Church, was declared in the perſon of Chriſte. And becauſe hee maketh God the authour of the reſurrection, hee aſſigneth vntounto him the quickening ſpirite. Who rayſed. by a circumlocution hee deſcribeth God, which did agree better for the preſent purpoſe, then if had ſimply named him. In like maner hee aſcribeth the glory of Chriſte rayſed vntounto the father: for that was more effectuall to proue y^e thing he intended, then if he had attributed it vntounto Chriſt himſelfe. For it might hauehave beene obiected, Chriſte was able by his owne vertue to rayſe vppe himſelfe, which no man can doe. But when hee ſaith, that God rayſed vp Chriſte by his ſpirite, whiche hee hath alſo giuen vntounto you, nothing canne bee brought againſte it, ſeeing thereby hee doeth put vsus in ſure hope of the reſurrection.Iohn. 10.18. Seeing Chriſte roſe by his own power, how then is his reſurrection aſcribed to the father.John 10:18 And for all this there is nothing derogated from that ſentence of Iohn: namely, I hauehave power to lay downe my ſoule, and to take it againe. Surely, Chriſte did riſe of himfelfe and by his owne power, but as hee is wont to tranſfer vntounto the father whatſoeuer heauenly vertue is in hym, ſo the Apoſtle (not vnproperly) hath tranſlated that vntounto the father, which was a moſte proper worke in Chriſt. Finally, by mortall bodies he vnderſtandeth, whatſoeuer remayneth yet in vsus ſubiect vntounto death: as his common cuſtome is, by this name to call the groſſer part of vsus. Whence we gather that hee ſpeaketh not of the laſt reſurrection which ſhall bee in a moment, but of that continuall operation of the ſpirite, whereby it mortifieth by little and little the reliques of the fleſhe, and renueth a celeſtiall life in vsus.

12 Therefore brethren wee are debters, not to the fleſhe, that wee ſhould liue after the fleſh.

13 For if you liue after the fleſh, yee ſhall die: but if by the ſpirite, yee mortifie the deedes of the fleſhe, yee ſhall liue.

14 For who ſo are lead by the ſpirite of God, they are the ſonnes of God.

12 Therefore brethren. This is the concluſion of the premiſſes. For if wee bee to renounce the fleſhe, then ought wee hauehave nothing to doe with it. Againe, if the ſpirite oughte to raigne in vsus, not to be at his becke were abſurde. The ſpeeche of Paule heere is vnperfect, becauſe hee omitteth one member of the antitheſis or contrarietie: namely, that wee are debters vntounto the ſpirite: howebeit the ſenſe is cleere enough. And this concluſion hath the force of an exhortation: as hee is alwaye wont to drawe exhortation out of doctrine: So in another place,Ephe. 4.30.Eph 4:30 hee admoniſheth vsus that wee greeue not the holy ſpirite of God, whereby wee are ſealed vntounto the day of redemption.

And againe, if wee liue in the ſpirite let vsus alſo walke in the ſpirite.Gal. 5.25. When wee may be ſaid to liue according to the ſpirite.Gal 5:25 And that commeth to paſſe whiles we renounce our carnall concupiſcences, that we might (as it were) binde our ſelues in ſeruice to the righteouſneſſe of God. For verily in this ſorte wee oughte to reaſon: and not as ſome blaſphemous perſons, who prate, ſaying, let vsus bee ſecure, becauſe there is no p. 100power in vsus. But this is as it were to fight againſte God, if through contempt and negligence, wee extinguiſh his grace offered to vsus.

13 For if yee liue after the fleſhe. Hee addeth a commination or threatning, that hee might the rather ſhake off from them all drowſineſſe: whereby alſo they are notably refuted, who bragge of iuſtification by faith, without the ſpirite of Chriſt. Although in their owne conſcience they are ſufficiently reprooued: becauſe there is no truſt in God, where there is not alſo a louelove of righteouſneſſe. Indeede it is true, that wee are iuſtified by the ſole mercy of God in Chriſt: but this alſo is as true and certaine, that all they are iuſtified, are called of the Lorde, that they ſhoulde liue worthie their calling. Let the faithfull therefore learne to imbrace Chriſte not only vntounto righteouſneſſe, but alſo vntounto ſanctification, as hee was giuen vntounto vsus to both theſe ends: leaſte through their lame faith, they rent him in peeces. But if by the ſpirite yee mortifie the deeds of the fleſhe. Hee ſo tempereth his ſpéech, that hee cauſe not the godly to diſpaire, who feele yet in themſelues many infirmities. For howſoeuer wee bee yet ſubiect vntounto ſinne,We muſt not kill our bodies, but ſudue the luſtes of them. neuerthe leſſe hee promiſeth life vntounto vsus, ſo that we ſtudie to mortifie the fleſhe. Neither doth hee require exactly the deſtruction of the fleſhe, but onelie chargeth vsus to ſtudie to came the luſtes thereof.

14 For who ſo are lead by the ſpirite of God. This is a confirmation of that went immediately before. For heere hee teacheth, that they are counted amongeſt the ſonnes of God, who are ruled by his ſpirite: becauſe by this marke God acknoweledgeth them to be his.Who are the ſonnes of God. By this meanes the vaine oſtentation of hypocrites is doone away, who vſurpe the title without the thing: and the faithfull are incouraged vntounto moſte ſure confidence of their ſaluation. The ſumme is, they are the ſonnes of GOD who ſo are lead by the ſpirite of GOD: But all the ſounes of GOD, are heires of eternal life: Therefore they ought to bee ſure of eternall life, who ſo are lead by the ſpirit of God. And the middle propoſition, or aſſumption (as they call it) is omitted, becauſe it was out of all queſtion.

Neuertheleſſe, wee are to note that there is a manifold leading of the ſpirite. For there is an vniuerſall whereby all the creatures are ſupported and moued:The leading of the ſpirite is diuers. there are alſo peculier in men, and the ſame are diuers: But heere hee vnderſtandeth ſanctification, where with God vouchſafeth none but his electe, whiles hee doeth ſeparate them apart to hym ſelfe for ſonns.

15 For yee hauehave not receiued the ſpirite of bondage to feare againe: but yee hauehave receiued the ſpirite of adoption, whereby wee cry, Abba, father.

16 The ſame ſpirite beareth witneſſe with our ſpirit, that wee are the ſonnes of God.

17 If wee be ſonnes, wee are alſo heires, euen the heires of God, and heires annexed with Chriſte, if ſo bee that wee ſuffer with him, that wee maye alſo bee glorified with him.

18 For I counte the afflictions of this preſente time, not to bee comparable to the glory to come, which ſhall bee reuealed vntounto vsus.

Nowe hee confirmeth that certaintie of truſte or confidence, wherein of late hee byd the faithfull ſtay themſelues, and y^t by an argument taken from an eſpeciall effect of the ſpirit: becauſe it is not therefore giuen vsus that it might toſſe vsus with trembling,To what ende the ſpirite of god is giuen vsus or preſſe vsus with anxietie: but rather that all perturbation beeing quenched, ſetting our mindes in a quiet ſtate, it might ſtirre vsus vntounto aſſured and free inuocation of God. So then hee doth not onelyonly proſecute the argument hee touched before, but alſo ſtandeth more in that other member which he had annexed: namely, of the fatherly mercy of God, whereby hee forgiueth his, the infirmitie of the fleſh, and thoſe faultes which yet remaine in them. Hee teacheth that the confidence hereof is aſſured vntounto vsus by the ſpirite of adoption, which woulde not bid vsus bee bolde in prayer,A twofold ſpirit except it aſſured vsus of free remiſſion. And to y^e end he might y^t rather ſet out y^t matter, he ſetteth down a twofold ſpirite: one he calleth the ſpirite of bondage, which we may cōceiue by the law… the other of adoptiō, which is by y^e goſpel. p. 101He ſaith that was giuen in olde time vntounto feare,Heb. 12.18.Heb 12:18 and this at this day vntounto aſſuraunce. By ſuch compariſon of contraries, the certaintie of our ſaluation is (as thou ſeeſt) made more manifeſt. The authour of the Epiſtle to the Hebrewes, when hee ſaith, wee are not come vntounto the mount Sinai, where all thinges were ſo terrible, that the people being ouerthrowen (as it were) with the preſent ſentence of death, did pray they might not bee ſpoken vntounto, yea Moſes him ſelfe confeſſed hee was afrayde: but we are come vntounto Sion the hill of the Lorde, and his citie the celeſtiall Hieruſalem, where is the mediatour of the newe Teſtament Ieſus. By the aduerbe, agayne, wee gather that the law is heere compared with the Goſpell: becauſe the ſonne of God by his comming brought vntounto vsus this ineſtimable benefite, that the ſeruile condition of the lawe ſhould no more binde vsus. Yet thou mayeſt not gather hereby, eyther, that none had the ſpirite of adoption before the comming of Chriſt: or that who ſo receiued the lawe were ſeruauntes and not ſonnes. For he doth rather compare the miniſterie of the lawe, with the diſpenſation of the Goſpell, then perſons with perſons. In deede I confeſſe that the faithfull are admoniſhed here, howe muche more liberally God hath nowe dealte with them, then hee did in olde time with the fathers vnderunder the olde Teſtament: yet hee reſpecteth the externall diſpenſation, in reſpecte whereof onelyonly wee excell: becauſe howeſoeuer the ſayth of Abraham, Moſes, and Dauid, was more excellent then ours: yet for as muche as God in a maner kept them vnderunder a ſchoolemiſtreſſe, they were not yet come vntounto that libertie, which is opened vntounto vsus. And alſo it is to bee noted, that I hauehave purpoſely (becauſe of falſe Apoſtles) put an antitheſis or contrarietie betweene the litterall diſciples of the lawe, and the faithfull, whome Chriſt the heauenly maiſter doeth not onelyonly ſpeake vntounto with ſounde of mouth, but alſo inwardely doeth teache effectually by his ſpirite. And although the couenaunt of grace is conteined in the lawe, yet he remoueth it thence: becauſe oppoſing the Goſpell, hee conſidereth nothing but that which was proper to the lawe, namely to bidde and forbidde▪ and by the denouncing of death to bridle ſinners: and ſo hee giueth vntounto the lawe,What was proper to the lawe. that qualitie whereby it differeth from the Goſpell. Or if any had rather, hee propoundeth the bare lawe, as God therein couenanteth with vsus in reſpect of workes. Thus therfore we are to thinke of the perſons amongſt y^e people of the Iewes, whē the law was publiſhed, & alſo after it was publiſhed, y^e godly were illuminated w^t the ſame ſpirit of faith: & therfore the hope of eternall inheritance (whereof the ſpirite is a pledge & ſeale) was ſealed in their heart. Here onelyonly is the difference, that the ſpirite is powred out more aboundantly & plentifully in the kingdome of Chriſt. But if thou haſt regarde vntounto the diſpenſation of doctrine, ſaluation ſhall ſeeme to hauehave been then for a ſuertie firſt manifeſted, when Chriſt was exhibited in the fleſh, w^t ſuch obſcuritie were all thinges couered vnderunder the old Teſtament, in compariſon of that light is vnderunder the Goſpell.

Furthermore, if the lawe be conſidered in it ſelfe, it can do nothing but binde men, that are ſubiect to miſerable ſeruitude, with the horrour of death: becauſe it promiſeth no good thing, but with condition: and it denounceth death againſt all tranſgreſſours. Wherefore as vnderunder the lawe there was the ſpirite of bondage, which preſſed the conſcience with feare: ſo vnderunder the Goſpell there is the ſpirite of adoption, whiche cheereth our ſoules with the teſtimonie of our ſaluation. And obſerue that feare is ioyned to bondage, becauſe it can not otherwiſe be, but the law ſhould with wonderful diſquietnes vexe and torment our ſoules, ſo long as it exerciſeth his power.How feare is ioyned with bondage. Wherefore there is no other remedie for the quieting of them, then whiles God forgiuing our offences, doeth fauour vsus as a father his children. By whome wee crye Abba. Hee hath therefore changed the perſon, that hee might expreſſe the ſtate of all the godly: as though hee ſayde, yee hauehave receiued the ſpirite, whereby, you as well as wee and the reſidue of all the faithfull, doe crye. And the figure mimeſis here vſed of the Apoſtle is very ſignificante,Mimeſis which is when one taketh on him the perſon of another. for in the perſon of the faithfull hee pronounceth the name of father. The doubling of the name by diuers woordes, contayneth an amplification.

For Paule giueth to vnderſtande that the merciemercy of God is nowe ſo publiſhed through the whole worlde, that he is indifferently prayed vntounto in all tongues: as Auguſtine noteth.

Therefore his meaning was to expreſſe the conſent amongſt all p. 102nations. Whereuppon it followeth that nowe there is no difference betweene Iewe and Gentile, ſeeing they are knit together amongſt them ſelues. The Prophete Eſay ſpeaketh otherwiſe, ſaying, that the tongue of Chanaan, ſhoulde bee common vntounto all: yet all one ſence,Eſai. 19.18.Isa 19:18 becauſe he reſpecteth not the externall fourme of ſpeeche, but the conſent of heart in woorſhipping God, and the ſame, and ſimple ſtudie in profeſſing his true and pure woorſhippe. The woorde crie is put to expreſſe the conſtancie, as if hee ſayde, wee pray not, doubtingly,What is ment by crying vntounto God. but boldely wee lift vp our voyce vntounto heauen.

In deede the faythfull vnderunder the lawe did call God father, but not with ſuch ſure confidence, ſeeing the vayle did driue them farre from the ſanctuarie: but nowe when an entraunce is opened vntounto vsus by the blood of Chriſt, wee may familiarly, and as it were with full mouth glorie that wee are the ſonnes of God: from whence this crye proceedeth. Finally by this the propheſie of Oſee is fulfilled, I will ſay vntounto them: you are my people: and they ſhall anſwer agayne, thou art our God. Oſe. 2.23.Hos 2:23For the more cleare the promiſe is, ſo muche more boldeneſſe is there in prayer.

16 For the ſpirite. Hee doeth not ſimplie ſay, the ſpirite of GOD is a witneſſe to our ſpirite: but hee vſeth a compounde verbe, which may bee tranſlated, to witneſſe togeather, if conteſtation were not ſomewhat els with the latines. But Paul meaneth, that the ſpirit of God doth giuegive vntounto vsus ſuch teſtimonie, that by the direction and gouernance thereof, our ſpirite is aſſured the adoption of God is firme. For our minde of it ſelfe, except the teſtimonie of the ſpirite went before, coulde not bring vntounto vsus, this confidence. Moreouer here is an expoſition of the former ſentence. For whiles the ſpirite teſtifieth that we are the ſonnes of God, it doeth withall put this boldnes in our hearts that wee dare cal God our father. And ſurely ſeeing it is the confidence of heart only that openeth our mouth,When God is rightly prayed vntounto. except the ſpirite gaue teſtimonie to our hearts of the fatherly louelove of God, our tongues woulde bee dombe to vtter any prayers. For that principle is alway to be holden, God is not otherwiſe rightly prayed vntounto, vnles as in mouth we call him father: ſo wee bee ſurely perſwaded in our heartes that he is ſuch one.

Whereunto the other alſo anſwereth, namely that our fayth is not otherwiſe prooued then by the inuocation of God. And therefore not without cauſe, Paul calling vsus vntounto this proofe, ſheweth that then it appeareth howe ſeriouſly eueryevery one beleeueth, when they who hauehave imbraced the promiſe of grace, exerciſe them ſelues in prayers. And here thoſe toyes of Sophiſters touching morall coniecture are notablie refuted: whiche is nothing els but vncertaynetie and doubtfulneſſe of minde, yea rather wandering and errour. And alſo their obiection is anſwered: where they demaunde howe a man may bee aſſured of the will of God.Whence the certainetie of ſaluation proceedeth. But this certaintie proceedeth not from mans brayne: but is the teſtimonie of the ſpirite of God, as hee handleth more at large in his former Epiſtle to the Corinthians, whence alſo the fuller expoſition of this place is to be gathered. Therfore this ſentence ſtandeth ſure, that none can bee called the ſonne of God, who doeth not acknowledge him ſelfe to bee ſuch one: which knowledge is called ſcience of Iohn, to ſhew fourth the certaynetie thereof.1. Ioh. 5.19.1 John 5:19

17 If wee be children. By an argument taken from that is annexed or from the conſequent, hee prooueth that ſaluation ſtandeth herein, if wee hauehave God for our father. The inheritaunce is ordeined for the ſonnes: ſeeing then God hath adopted vsus to himſelfe for ſonnes, hee hath alſo ordeyned the inheritaunce for vsus. Secondly, hee ſheweth what kinde of inheritaunce that is, namely celeſtiall: and therefore incorruptible and eternall, ſuch as was manifeſted in Chriſt. By which manifeſtation both all vncertainetie is taken away, and alſo the excellencie of the inheritaunce is commended, which wee participate with the onelyonly begotten ſonne of God. Albeit the purpoſe of Paule is (as ſhortly after it ſhall better appeare) highly to aduaunce the inheritaunce promiſed vntounto vsus, that wee contenting our ſelues with it, might manfully diſpiſe the allurementes of the worlde, and patiently beare what ſo euer troubles happen vntounto vsus in the worlde. If ſo be that we ſuffer with him. There are diuers interpretations of this place, but I like this ſence aboue all others, Wee are the fellowe heires of Chriſt, ſo that wee followe him, the ſame way hee went vntounto that inheritaunce. And ſo where as he made mention of Chriſt, p. 103his meaning is (as it were by theſe degrees) to paſſe vntounto this cohortation, the inheritaunce of God is therefore ours, becauſe by his grace wee are adopted to be his ſonnes: and leaſt it ſhould be doubtfull, the poſſeſſion thereof is alreadie deliuered vntounto Chriſt, whoſe partakers wee are made.By paſſions & ſufferings the Lords miniſtreth vntounto vsus ſaluation thorow his free merciemercy. And Chriſt came vntounto it by the croſſe: therefore we muſt goe vntounto it the ſame way. Neither is that to bee feared, which ſome ſtande in awe of, leaſt by this, Paule did aſcribe the cauſe of eternall glory to our laboures, for this kinde of ſpeech, is not vnuſuall in the ſcriptures: but rather hee declareth the order which the Lorde followeth in miniſtring ſaluation vntounto vsus, then the cauſe. For before hee had ſufficiently defended the free merciemercy of God, againſt the merites of workes: nowe whiles hee exhorteth vsus vntounto patience, hee diſputeth not whence ſaluation commeth to vsus, but howe the Lorde gouerneth his.

18 For verely I thinke. Although they doe not altogether amiſſe, who take this by the way of correction: yet I had rather referre it to the amplifying of the cohortation, in ſteede of a preoccupation: to this ſence, it ought not to bee grieuous vntounto vsus, if wee muſt come vntounto the celeſtialll glory by diuers afflictions, ſeeing if they be compared with the greatnes of this glory, they are nothing. Hee hath put glorie to come,Glory to come put for eternall glory. for eternall glory: as hee calleth thoſe afflictions of the worlde, whiche paſſe away ſuddainely. Hereby it appeareth this place was ill vnderſtoode of the ſchoolemen, whence they hauehave gathered their deſtinction of congruo and condigno. Neither doeth the Apoſtle compare the dignitie of them both: but onelyonly mitigateth the bitterneſſe of the croſſe, by the compariſon of the greatneſſe of glory, and that to confirme the mindes of the faythfull in patience.

19 For the feruent expectation of the creature, expecteth for the reuelation of the ſonnes of God.

20 For the creature is ſubiect to vanitie, not of it owne will, but for him, who hath made it ſubiecte in hope.

21 Becauſe the creature alſo ſhall be deliuered from the bondage of corruption, into the glorious liberty of the ſonnes of God.

alſo,

22 For wee knowe that eueryevery creature groneth with vsus alſo, and trauayleth in paine together vntounto this preſent.

19 For the feruent. He teacheth that wee hauehave an example of the patience hee exhorteth vntounto, euen in the very dumbe creatures. For to let paſſe the varietie of expoſicions, I vnderſtande this place thus, that there is no element, neyther any part of the worlde, which not being (as it were) touched with the feeling of the preſent euill, intendeth not vponupon the hope of the reſurrection. And he putteth downe two thinges, namely, that all creatures trauayle, and yet are ſuſteyned by hope. Whereby alſo it appeareth how great the price of eternall glory is, that it can prouoke & draw al things into deſire of it. Furthermore, this ſpeech, expectation expecteth, although it be ſomewhat ſtrange, yet it hath a moſt conuenient ſence: for he ſignifieth thereby, y^t the creatures being plunged in great anxietie, and hanging in ſuſpence, with great deſire, do expect that day, whiche ſhall openly declare the glory of the ſonnes of God.What is ment by the reuelatiō of the ſonnes of God. 1. Iohn. 3.21 John 3:2 He calleth that the reuelation of the ſonnes of God, when we ſhall bee like vntounto God: as Iohn ſayth, for although we knowe we are his ſonnes, yet it hath not appeared. And I hauehave kept the wordes of Paule, becauſe the tranſlation of Eraſmus ſeemeth vntounto mee bolder then were meete, namely, vntill the ſonnes of God bee manifeſt, and yet it doeth not ſufficiently expreſſe the mind of the Apoſtle. For his meaning is not, that the ſonnes of God ſhalbe manifeſted in the laſt day: but then it ſhall appeare howe happie, and bleſſed their eſtate is, when they hauing put off corruption, ſhal put on celeſtiall glory. For he therefore attributed hope vntounto the creatures that want ſence, that the faithfull might open their eyes to beholde the inuiſible life, although it lie yet hid vnderunder a deformed habite.

20 For the creature is ſubiect to vanitie. Hee declareth the ende of the expectation by the contrarie. For becauſe the creatures nowe ſubiect to corruption, can not bee renewed, before the ſonnes of God be wholly reſtored, therefore they coueting their inſtauratiō or renewing, reſpect the manifeſtation of y^e celeſtiall kingdome. Hee ſayth they are ſubiecte to vanitie, becauſe p. 104they abide not in firme and ſure eſtate, but as fraile and vnſtable,Howe the creatures are ſubiect to vanitie. they paſſe away with ſwift courſe.

For there is no doubt but hee ſetteth vanitie agaynſt the perfection of nature. Not of it owne will. Seeing there is no ſence in ſuch creatures, will here aſſuredly is to bee taken for naturall inclination, whereby the whole nature of thinges is caried to his conſeruation and perfection. What ſo euer therefore is holden vnderunder corruption it is againſt the will of nature.Proſopopeia is when we giuegive that to thinges without life which is proper to liuing things &c. But by the figure proſopopeia he bringeth in all the partes of the worlde, as though they were indued with ſence: that wee might the rather bee aſhamed of our ſottiſheneſſe, vnleſſe the ruinous ſtaggering of the worlde whiche wee ſee, doe lifte vsus vp higher. But for him. Hee propoundeth an example of obedience in all creatures, and addeth that the ſame proceedeth of hope, becauſe hence commeth the alacritie of the ſunne, mone, and all the ſtarres, to runne their perpetuall courſe, hence commeth the ſedulous obſequie of the earth to bring foorth fruites, hence commeth it the ayre is neuer weried with mouing, hēce commeth the readie power of the waters to flowe, becauſe God hath giuen eueryevery thinge his charge: and hath not onelyonly by preciſe commaundement charged what he woulde hauehave done, but alſo inwardly hath put hope of renouation. For in that wofull diſſipation which followed the fall of Adam, the whole frame of the world ſhould fall eueryevery moment, and all the parts thereof ſhould fainte, except ſome certayn ſecret ſtabilitie proceeding els where did ſtay them. It were therefore too abſurde, that the earneſt of the ſpirite ſhoulde bee of leſſe force in the ſonnes of God, then a ſecrete inſtinct in dead creatures. Howe ſo euer then the creatures doe naturally incline another way, yet becauſe it pleaſeth God to make them ſubiect vntounto vanitie, they obey his commaundement: and becauſe hee hath giuen them hope of a better condition, therein they nouriſhe them ſelues, differring their deſire, vntill the incorruption promiſed to them hee reueiled. It is by the figure proſopopeia that hee nowe attributeth hope vntounto them, as before to will and nill.

21 Becauſe the creature alſo. Hee ſheweth howe the creature in hope is made ſubiect vntounto vanitie: namely becauſe it ſhall come to paſſe that at length it ſhall bee deliuered: as Eſay teſtifieth, and yet Peter alſo more clearely confirmeth.

And here verily it is meete for vsus to conſider what a horrible curſe wee hauehave deſerued,The condemnation of mankind is grauen in heauen, earth & all creatures. ſeeing al the harmeleſſe creatures from earth to heauen hauehave ſuffered puniſhment for our ſinnes. For in that they labour vnderunder corruption, that commeth to paſſe thorowe our fault, ſo the condemnation of mankinde is grauen in heauen, earth, and all the creatures. Agayne hereby appeareth vntounto howe excellent glorie the ſonnes of God ſhall come, for the amplifiyng and ſetting forth whereof, all creatures ſhall bee renewed.

Finally, hee meaneth not that the creatures ſhall bee partakers of the ſame glory, with the ſonnes of God, but in their kinde they ſhall bee partakers of a better ſtate: becauſe GOD will reſtore the worlde, nowe fallen with mankinde, into perfection. But what kinde of integritie ſhall bee as well in beaſts as in plantes and mettalles, it is not meete curiouſly to ſearche, neither is it lawfull: becauſe the chiefeſt part of corruption is vtter decay. Certayne ſubtile, but ſcarce ſober men, demaunde whither all kinde of beaſtes ſhall be unmortall: but if theſe ſpeculations may hauehave looſe reines, whither will they carrye vsus? Therefore let vsus bee content with this ſimple doctrine, that there ſhall be ſuch a temperature, and ſuch a decent order, that nothing ſhall appeare eyther deformed, or ruinous.

22 For wee knowe. Hee repeateth the ſame ſentence agayne, that hee might make a paſſage vntounto vsus: although, that is nowe ſayde, hath the force and forme of a concluſion. For in that the creatures are ſubiect vntounto corruption, and that not by a naturall appetite, but by the ordinaunce of God. Secondly in that they hauehave hope, in time to come to put of corruption, it followeth they mourne as a woman trauayling, vntyll they be deliuered. And it is a moſt apte and fitte ſimilitude, that wee might knowe, this mourning whereof hee ſpeaketh is not vaine nor deade: becauſe at length it ſhall bring foorth a ioyfull and happie fruite. The ſumme is, the creatures neyther are contente with the preſente ſtate, neyther yet ſo trauayle, that they ſhould fall away without remedie: but they trauaile, becauſe there abideth for them a renewing into a better ſtate.

p. 105And when he ſaith they mourne together,How the creatures mourne together. he doth not meane they are tied amōgſt thēſelues by a mutual anxiety, but he ioyneth thē for cōpanions to vsus. The particle hitherto or vntounto this preſent, ſerueth to mitigate the tediouſnes of the daily languore. For if the creatures hauehave continued ſo many ages in their mourning, how inexcuſable ſhal our tendernes or rather cowardlines be, if in the ſhort courſe of a frayle life we faynt?

23 And not onelyonly the creature, but we alſo whiche hauehave the firſt beginnings of the ſpirite: euen wee doe mourne in our ſelues, wayting for the adoption, the redemption of our bodies.

24 For we are ſaued by hope: but hope that is ſeene, is not hope: for how can a man hope for that which he ſeeth?

25 But if we hope for that we ſee not, we doe with patience abide for it.

23 And not onelyonly. There are ſome who thinke the Apoſtles mind here, is to exaggerate y^e dignity of our bleſſednes to come, becauſe al things wiſh for it with feruent deſire: not only the vnreaſonable creatures, but we alſo who are regenerate by y^e ſpirit of God. Which ſētence truely may be defēded. Yet it ſeemeth vntounto me to be a compariſon of the greater & the leſſer: as though he ſayd, the excellencie of our glorie to come is of ſo great price to the elements alſo wanting ſence and reaſon, y^t they burne with a certaine deſire of it: much more ought we who are illuminated by the ſpirite of God, both by firmeneſſe of faith, and contention of ſtudie aſpire and ſtriue vntounto ſo paſſing a good thing. And he requireth a twofold affection in the faithfull: namely that they being preſſed with the feeling of the preſent myſerie, mourne.A twofold affection required in the faithfull. Secondly, that neuertheleſſe they doe patiently expect a deliuerāce. For he would that they being lift vp with the expectatiō of the bleſſednes to come, ſhould with ſtoutnes of mind ouercome al the preſēt euils: y^t they might not cōſider, what they are, but what they ſhalbe. Which hauehave the firſt beginnings. Wheras ſome interprete firſt fruits, a rare, & ſingular excellency, that I like not at all: & therfore to auoyd doubtfulnes, I chooſe rather to tranſlate it, firſt beginnings. For I doe not with thē take it to be ſpoken of the Apoſtles onelyonly, but of al y^e faithful, who in this world are only ſprinckled with drops of y^e ſpirit, or certainly whē they hauehave profited very wel, being indued with a certaine meaſure thereof, are yet farre frō the perfection thereof. Theſe therfore are vntounto the Apoſtle the firſt beginnings or firſt fruits. Wherunto y^e whole or entire increaſe is oppoſed. For ſeeing wee are not yet indued with fulnes, it is no maruel though we bee moued with diſquietnes. And wheras he repeateth, we our ſelues, & addeth in our ſelues, y^t he doth for the more vehemēcy, y^t hee might expreſſe a more feruent deſire. And he doth not only name & deſire, but a mourning: for where there is a feeling of miſery, there is alſo mourning. Expecting the adoption. Adoption here improperly yet not without good reaſon,Adoption put for that inheritance we are adopted vntounto, & the fruition therof. is called the fruitiō of that inheritance wherunto we are adopted. For Paule meaneth that that eternall decree of God, wherby he hath choſen vsus for ſonnes before the world were made, of the which he teſtifieth vntounto vsus by the goſpel, & the faith whereof he ſealeth by his ſpirit in our hearts, ſhould be voyde, vnleſſe the promiſed reſurrection were firme & ſure, which is an effect therof. For to what end is god our father, but that this earthly pilgrimage being ended, the celeſtiall inheritance might receiue vsus? Hereunto apperteyneth the redemption of our body which is ſtraightwaies added. For the price of our redemption was ſo paid of Chriſt, that death neuertheles might hold vsus yet bound in his bonds: yea we carrie it within vsus, wherupon it followeth that the ſacrifice of the death of Chriſt, ſhoulde be in vayne and fruitles, except there appeared fruite in the celeſtial renouation.

24 For we are ſaued by hope. Paul confirmeth his exhortatiō by an other argument. Namely, becauſe our ſaluation cannot be ſeparated from a kinde of death, which he proueth by the nature of hope. For ſeeing hope extendeth it ſelfe vntounto things not yet knowen by experience, and repreſenteth vntounto our mindes the image of things which are hid and farre off, whatſoeuer is either openly ſeene, or holden with the hand, cannot be hoped for. But Paule taketh it for a thing ſo graūted that it cannot be denied, ſo long as we liue in this worlde, our ſaluation ſtandeth in hope: whereby it followeth that it is laide vp with God, farre aboue our ſences. Whereas he ſaith that is no hope which is ſeene, it p. 106is verily a hard ſpeeche, but yet ſuch as obſerueth not the ſence, for he goeth about ſimply to teach, ſeeing hope is of good things to come, & not preſent, it can neuer be ioyned with manifeſt poſſeſſion. So then if any thinke much to mourne, they muſt need… euert the order is ſet downe of God, who doeth not call his vntounto the triumph before he hauehave exerciſed them in the warfare of ſufferance. But ſeeing it hath pleaſed God to nouriſh our ſaluation as it were ſecretly in his boſome, it is expedient for vsus to labour in earth, to be oppreſſed, to mourne, to be afflicted, yea to lye as it were halfe dead, or like vntounto thoſe are dead. For they who couet a viſible ſaluation, they put them ſelues by it, renouncing hope which is ordeyned of God to be the keeper of it.

25. But if we hope for that we ſee not. This is an argument taken from the antecedent to the conſequent: becauſe patience neceſſarily followeth hope. For if it be grieuous to wante the good thing thou deſireſt: vnles thou ſupport and comfort thy ſelfe by patience, thou muſt fall by deſperation. So then hope alway draweth patience with it. So it is a moſt fitte concluſion, namely, that y^e doth vanquiſh away whatſoeuer y^e Goſpel promiſeth of the glorie of the reſurrection, except by bearing the croſſe and tribulations patiently, we paſſe through this preſent life. For it life be inuiſible, then we muſt hauehave death before our eyes if glorie be inuiſible, then ignominy is preſent. Therfore if thou wilt compriſe this place in fewe wordes,The ſaluation of the godly is laid vp in hope. thou maieſt digeſt the argumentes of Paule into this forme. Saluation is layde vp in hope for all the faithfull: it is the propertie of hope, to intēd vponupon good thinges to come, and which are abſent: therefore the ſaluation of the godly is hidden vp. Nowe hope is not otherwiſe mainteyned then by patience: therfore the ſaluation of the godly is not conſummated but by patience.Patience is an inſeparable companion of faith. Finally, heere wee hauehave a notable place, that patience is an inſeparable companion of faith. The reaſon whereof is at hande; becauſe whiles wee comforte our ſelues with the hope of a better eſtate, the ſence or feeling of the preſent miſeries is mollified and mitigated, that they are not ſo hard to be …oure.

26 Likewiſe the ſpirite alſo helpeth our infirmities: for we know not what to pray as wee ought, but the ſpirit it ſelfe maketh requeſt for vsus with ſighes, which cānot be expreſſed.

27 But he that ſearcheth the heartes, knoweth what is the meaning of the ſpirite: for he maketh requeſt for the Saintes, according to the will of God.

26 Likewiſe the ſpirite alſo. Leaſt the faithful ſhoulde obiect, that they are weaker, then they are able to beare ſo many & ſo hard burdens, he ſetteth before them the helpe of the ſpirit, whiche is aboundantly ſufficient to ouercome al difficulties. There is no cauſe then, why any ſhould complayne, that the bearing of the croſſe is aboue their ſtrength, ſeeing we are ſtrengthened by vertue from aboue. And the greeke word Sunantilambaneſthai, to helpe together is very ſignificant, namely, y^t the ſpirit receiuing vntounto it part of the burdē, wherwith our infirmity is oppreſſed, doth not only helpe vsus and ſuccour vsus, but doeth ſo eaſe vsus, as though it vndertooke ſome part of the burden with vsus. And in the word infirmities, the plural number hath his augmentation. For ſeeing experience doeth teach vsus that vnleſſe we be ſtayed by the power of God, innumerable ruines are ſtraight waies at hand: Paule therfore admoniſheth, that notwithſtāding we are eueryevery way weake, & diuers infirmities threatē falling vntounto vsus, yet there is ayde inough in the ſpirit of God, ſo that we ſhal neuer be moued or ouerthrown by any heape of euils. Howbeit theſe helpes of the ſpirite teach vsus more certainly, that through the ordinaunce of God it is ſo brought to paſſe, that by mourninges and ſighes we ſhould aſcend to our redemption. For wee know not what to pray. Aboue he ſpake of the teſtimonie of the ſpirite, wherby we know God to be our father, & wherunto we truſting, dare call vponupon God as father: nowe repeating agayne this ſecond member of inuocation, he ſaith we are taught of the ſame ſpirite howe he is to be called vponupon, and what is to be aſked of him by prayers. And very aptly hee hath annexed prayers to the carefull, or heauie deſires of the faithfull, becauſe God doeth not therefore afflict his with myſeries, that they ſhoulde inwardly deuour vp a hidden or ſecrete ſorowe:Wherfore the godly are afflicted. but that by prayer they ſhould exonerate and eaſe themſelues, and ſo exerciſe their faith. And albeit I knowe there are diuers interpretations p. 107brought vponupon this place, yet the meaning of Paule ſeemeth vntounto me, to be ſimply thus, that we are blinde in praying vntounto God: becauſe although we feele our euils, yet our mindes are more intricated and confounded, then that they can rightly elect what is conuenient or expedient. If any man except,Obiection. y^t there is a rule preſcribed vntounto vsus in y^e word of God: I anſweare, our affections neuertheleſſe abide oppreſſed with darknes,Anſweare. vntil the ſpirit direct them by his light. But the ſpirite it ſelfe maketh requeſt for vsus. Although indeed or by the euent it appeareth not as yet, that our prayers are hard of God, neuertheleſſe, Paule gathereth that euen in the very ſtudie of praying the preſence of Gods grace already ſhyneth, becauſe no man of himſelfe can conceiue holy and godly prayers. Indeede the faithleſſe babble prayers, but with meere mocking of God: becauſe there is nothing in them, either ſincere, or ſerious, or rightly compoſed. Wherefore the manner of praying wel muſt needes be caught of the ſpirite: he therfore calleth thoſe ſighes vneuarrable, wherinto we burſt through the vehement motion of the ſpirite: becauſe they farre exceede y^e capacity of our wit. And y^e ſpirit of God is ſaide to make interceſſion for vsus, not y^t indeed humbly kneeling it doth abaſe it ſelfe to pray or mourne,How the ſpirits is ſaid to make interceſſion for vsus. but becauſe it ſtirreth vp thoſe prayers in our hearts, wherewithall it is meete wee ſhoulde bee touched: Secondly it doth ſo moue our hearts that with their feruencie they pearce vntounto the very heauen. And Paul ſpake ſo to the ende hee might more ſignificantly attribute al y^t vntounto the grace of y^e ſpirit. Indeede we are bidden knocke, but no man can of himſelfe premeditate one ſillable, vnles by the ſecrete inſtinct of his ſpirite, God knocke vponupon vsus, and ſo open our hearts vntounto him.

27 But he that ſearcheth the heartes, knoweth the cogitations. This is a notable reaſon to confirme our faith or confidence that wee are hearde of God, whiles wee praye by his ſpirite. For hee knoweth familiarly our deſires, as the cogitations of his ſpirite. And heere the proprietie of the woorde, knowe, is to be noted: for it ſignifieth that God doth not conſider thoſe motions of the ſpirit as new and inſolent, or reiect them as abſurde: but acknowledge them, and alſo graciouſly receiue them as knowen to him & approued of him. Therfore as Paule teſtified of late, that God doth then helpe vsus, whiles hee doeth as it were bring vsus into his owne boſome: ſo now he addeth another conſolation, namely, that our prayers, whereof he is the moderatour, are not in vayne. The reaſon alſo is added ſtraightwaies: becauſe in ſo doing he conformeth vsus to his wil. Whereby it falleth out that that cannot be in vaine, which is agreeing to his wil, whereby althinges are gouerned. Here alſo wee may learne that conſent with the will of God, is the chiefeſt thing in prayer, which conſent our owne deſires holde not faſt tied vntounto them. Wherefore if we would hauehave our prayers acceptable vntounto God, let vsus beſeeche him to moderate them according to his will.

28 Alſo we know that al things work together for the beſt vntounto them that louelove God: namely to them who are called Saints according to his purpoſe.

29 For thoſe which he knew before, he alſo predeſtinate to be made like to the image of his ſonne, that he might bee the firſt borne amongſt many brethren.

30 And whom he hath predeſtinate, them alſo he called, and whom he called, them alſo he iuſtified, and whom hee iuſtified, them alſo he glorified.

28 Alſo we know. Out of the premiſſes he now concludeth, that the miſeries of this life are ſo farre from hindering our ſaluation, that rather they further it. Neither letteth it, that he hath put the particle illatiue, ſeeing it is no noualtie with him, ſo to confound aduerbs: although this concluſion doeth alſo conteyne a Preoccupation. For here the ſence of fleſh exclaimeth, that it appeareth not God doth heare our prayers, ſeeing our afflictions proceed alway in the ſame courſe. Therfore the Apoſtle preuenteth that, ſaying, although God doth not by and by helpe his, yet he doeth not forſake them; becauſe by a wonderfull ſkill, hee turneth thoſe things to their ſaluation, which ſeemed diſcommodities. If any had rather read this ſentence by it ſelfe, as though Paule went about by a new argument, to proue that aduerſities which further our ſaluation, are not heauily and grieuouſly to be borne, I doe not gainſtande it. In the meane while the counſell of Paule is not bſcure, although the elect and reprobate p. 108are indifferently ſubiect to the like euils, yet there is great difference: becauſe God inſtructing the faithfull by afflictions, doth procure their ſaluation. And wee are to remember that Paule ſpeaketh not but of aduerſities: as though he ſayd, whatſoeuer things happen to the godly,Aduerſities by the prouidence of God, are made commodious to y^e faithful… they are ſo tempered from aboue, that that which the world thinketh to be hurtfull, the iſſue declareth it to be profitable. For albeit that is true Auguſtine ſayeth, euen ſinnes through the direction of Gods prouidence, are ſo farre from hurting the Saintes, that they ſerue rather to their health: yet it apperteyneth not vntounto this place, where he intreateth of the croſſe. And note that he hath comprehended the ſumme of pietie vnderunder the louelove of God: as indeede the whole ſtudie of righteouſnes dependeth thereon. To thoſe who are called according to his purpoſe. This parcell ſeemeth to be added by the way of correction: leaſt any ſhould thinke that the faithfull, becauſe they louelove God, doe obteyne by their deſert, that they receiue ſuch fruite by aduerſities. For we know when the matter of ſaluation is in hand, men woulde gladlye beginne at them ſelues, and fayne vntounto themſelues preparations whereby they may preuent the grace of God. Therefore Paule teacheth, that thoſe whom he called the woorſhippers of God, were elected before of him. For it is ſure the order is therefore noted, that we might know whereas all thinges fall out for the health of the Godly, that dependeth vponupon the free adoption of God, as the firſt cauſe. Yea Paule ſheweth, that the faithfull louelove not God, before they be called of him: as in another place he admoniſheth, that the Galathians were firſt knowen of God,Gal. 4.9.Gal 4:9 before they knewe him. Verily, this of Paule is true, that afflictions profite none to ſaluation, but them louelove God:God preuenteth vsus by his grace and we doe not preuent him by our louelove. yet that of Iohn is as true, namely, that then at length he is begunne to be loued of vsus, when he hath preuented vsus by his free grace.

Finally, the calling Paule ſpeaketh of here, is large. For it muſt not be reſtrayned, vntounto the manifeſtation of election, wherof mention ſhalbe made ſhortly after, but ſimply it is oppoſed to mans courſe: as though Paule had ſaid, the faithful get not vntounto themſelues godlineſſe by their owne motion, but rather it is brought by the hande of God, ſo farre as God hath choſen them to himſelfe for his owne. The woorde purpoſe doth plainely exclude, whatſoeuer may be imagined to be brought of mē: as though Paule denied the cauſes of our election to be ſought for els where, then in the ſecret pleaſure of God: which thing appeareth more clearly out of y^e 1. to the Ephe. 1. & y^e 2. Tim. 1. Where alſo the Antitheſis or contrarietie of this purpoſe,Ephe. 1. 2. Tim. 1.Eph 12 Tim 1 and humane righteouſnes is plainly expreſſed. Yet it is not to be doubted, but Paul did therfore here preciſely ſay, our ſaluatiō is founded vpō the election of God, that he might thence make a paſſage vntounto y^t which followeth ſtraightwaies, namely, y^e afflictiōs which make vsus like vntounto Chriſt are deſtinated to vsus by the ſame celeſtiall decree, that hee might as it were by a certaine bonde of neceſſity, linke our ſaluation, with the bearing of the croſſe.

29 Becauſe whom he foreknew. Therefore by the order of election he declareth, how all afflictions are nothing els, then a meane whereby they are conformed vntounto Chriſt,ve…. 17. which thing to be neceſſary, he teſtified before. Wherefore there is no cauſe why it ſhould grieue vsus, or be bitter and heauy vntounto vsus to bee afflicted: except we take in ill part the election of the Lord, wherby we are foreordeined vntounto life: except we be vnwilling to repreſent in vsus the image of the ſonne of God, whereby wee are prepared vntounto the celeſtial glory. And the foreknowledge of God wherof Paul here maketh mentiō,What is meant by foreknowledge. is not a bare foreknowledge as ſome vnſkilful bodies doe fooliſhly imagine: but adoption wherby he alway diſcerneth his ſonnes from the reprobate. In which ſence Peter ſaith, the faithfull were elected vntounto the ſanctification of ſpirite, according to the foreknowledge of God. Wherfore, they I ſpake on, gather fooliſhly, that God hath elected no others, then thoſe he foreſaw to bee worthie of his grace. For Peter doth not flatter the faithfull, as though eueryevery one were elected for his merite: but calling them vntounto the eternall counſell of God, doth put them beſide all worthines. And alſo in this place, Paule repeateth by another worde, that which he touched lately concerning purpoſe. Whence it followeth that this knowledge dependeth vponupon the good pleaſure of God, becauſe God foreknew nothing out of himſelfe, touching thoſe he would adopt: but only ſigned whom he would elect. The worde Proorizein, which they trāſlate predeſtinate, is referred vntounto y^e circumſtance of this place: becauſe Paule only meaneth, y^e God hath ſo p. 109decreed, y^t whomſoeuer he hath adopted, the ſame ſhould carrie the image of Chriſt: for he did not ſimply ſay, that they might be conformed vntounto Chriſt, but to the image of Chriſt: that he might ſhewe there is a liuely and manifeſt example in Chriſt, which is ſet before al the ſonnes of God to imitate. Finally, the ſumme is,Chriſt is the paterne of all the ſonnes of God. that the free adoption wherein our ſaluation conſiſteth, cannot be ſeparated from this other decree, wherein he hath allotted vsus to beare the croſſe: becauſe none can bee an heire of the kingdome of heauen, who firſt is not made like vntounto the only begottē ſonne of God. That he might be the firſt begotten, or that he ſhould be. For both wayes the Greeke infinitiue Einai may be reſolued, yet I rather allow of the former. Furthermore, in that Chriſt is called the firſt begottten, Paules mind is only to note this, if Chriſt obteyne y^e prerogatiue amongſt al y^e ſonnes of God, he is worthily giuen vntounto vsus for an example, that we ſhoulde refuſe nothing, which he hath voutſafed to take vponupon him. Therefore that the celeſtiall father might by all meanes teſtifie the right & dignity which he hath giuen vntounto his ſonne, he wil hauehave all whō he hath adopted into the inheritance of his kingdome to be conformed or made like to his example. For although there be in ſhew a diuers condition of the godly, as there is ſome varietie betweene the members of a mans body: yet is eueryevery one coupled with his head. Therfore as the firſt borne doth beare the name of y^e family, ſo Chriſt is placed in an high degree: not only y^t he might excel in honour among the faithful, but alſo y^e vnderunder the common note of fraternity he might conteine al vnderunder him.

30 And whom he hath predeſtinate, them alſo he called. Now that he might in a clearer ſort proue how true it is, that that conformation or conformitie and likelineſſe with the humilitie of Chriſt, is healthful to vsus, he vſeth a gradation, wherein he teacheth, that the ſociety of the croſſe is ſo linked with our vocation, iuſtification & glorificatiō, y^t they cānot be ſeparated. Howbeit that the readers might better vnderſtād the meaning of y^e Apoſtle, they are to remēber that, I admoniſhed before, namely,What the word predeſtinate noteth. y^t y^e word predeſtinate, noteth not election, but y^e purpoſe or decree of God, wherby he hath ordeined for his a croſſe to be borne: & now teaching that the ſame are called, hee ſignifieth that God doth not hold y^e cloſe within himſelfe whiche he hath determined of them, but hath diſcloſed it: that they might quietly and patiently vndertake the condition laid vponupon them. For here vocation or calling, as the inferiour is diſtinguiſhed from ſecret election. Leaſt any therefore ſhoulde obiect, that no man knoweth what condition God hath appointed for him: the Apoſtle ſaith, God by his calling hath openly teſtified of his ſecrete counſell. And this teſtimony conſiſteth not in the ſole externall preaching, but it hath the efficacie of the ſpirit coupled: becauſe the ſpeech is of the elect, whom God doth not onelyonly ſpeake vntounto by voyce, but alſo inwardly draweth. Iuſtification might fitly be extended vntounto the continuall tenour of the grace of God, euen from the tyme of our calling vntounto the houre of death: but becauſe Paule in the whole Epiſtle vſeth this worde for the free imputation of righteouſnes, no neceſſitie doth compel to decline frō this ſence. For the counſel of Paule is this, that there is a more pretious reward offered, then that we ought to refuſe afflictions. For what is more to be wiſhed for, then to be reconciled to God, that our miſeries be no more tokens of malediction or curſe, neither tend to our deſtruction? Therfore he addeth ſtraightwayes, that the ſame are glorified, who are now preſſed with the croſſe, ſo that their miſeries and reproches damage them nothing at all. Although glorification is not yet exhibited but in our head, yet becauſe we doe in a manner ſee in him now the inheritaunce of eternall life, his glorie bringeth ſuch aſſuraunce of our glory to vsus, that woorthely our hope is matched or compared to preſent poſſeſſion. And adde, that Paule according to the phraſe of y^e Hebrue tongue hath vſed the pretertence in the verbes, for the preſent tence. Surely it is out of queſtion, that a continuall actiō is noted,The godly looſe as iot of glory whiles they are humbled. to this ſence: whom God now after his owne counſel exerciſeth with aduerſitie, thoſe he alſo calleth and iuſtifieth into the hope of ſaluation: ſo that they looſe no iot of glorie whiles they are humbled. For albeit the preſent miſeries doe deforme it before the world: yet before God and his Angels it alwaies appeareth perfect. This therfore is the meaning of Paul by this gradation, that the afflictions of the faithfull whereby they are humbled, doe not apperteyne to any other ende, then that they hauing obteyned the glorie of the celeſtiall kingdome, might come vntounto the glorie of the reſurrection of Chriſt, with whom they p. 110are nowe crucified.

31 What ſhall we ſay then to theſe things? If God be on our ſide, who can be againſt vsus?

32 Who ſpared not his owne ſonne, but gaue him for vsus all, how ſhal he not with him giuegive vsus al things alſo.

33 Who ſhall lay any thing to the charge of Gods choſen? It is God that iuſtifieth.

34 Who ſhal condemne? It is Chriſt which is dead? Yea or rather which is riſen againe, who is alſo at the right hand of God, and maketh requeſt for vsus.

31 What ſhall wee ſay then? Nowe the matter being ſufficiently proued, he burſteth foorth into exclamations, wherby he declareth with what magnanimity of mind the faithful ought to be indued, whiles aduerſities preſſe them vntounto deſperation. And in theſe wordes he teacheth howe that inuincible fortitude, which ouer commeth all tentations conſiſteth in the fatherly fauour of God. For wee knowe that iudgement is woont no otherwiſe to be giuen of the louelove or hatred of God, then by the conſideration of the preſent ſtate. Therefore when thinges fall out vnhappily, ſorow poſſeſſing our mindes, it driueth away all confidence and conſolation, but Paul crieth out, y^t the beginning muſt be further ſought forth: & therfore they reaſō prepoſterouſly who ſtay vponupon y^e ſorowful ſpectacle of our warfare. Indeed I confeſſe the ſcourges of God in themſelues,What the ſcourges of God are in themſelues. & by themſelues are worthily coūted ſignes of Gods wrath: but becauſe they are bleſſed in Chriſt, Paule cōmandeth the Saints before al things to lay holde of the fatherly louelove of God: that truſting to this ſhéelde, they may boldly triumph ouer all euill. For this is a braſen wall vntounto vsus, that by the fauour of God wee ſhoulde bee ſecure againſt all daungers. Yet his meaning is not that wee ſhoulde hauehave no aduerſity: but he promiſeth victory againſt all ſorts of enimies

If God be on our ſide. This is the chiefe, and ſurely the onelyonly ſtay that ſupporteth vsus in all temptations. For excepte God be gracious vntounto vsus, although all thinges laugh vppon vsus, yet no certayne truſt can be conceiued. And on the contrarye his onelyonly fauour is a ſufficient ſolace in all ſorowe,The fauour of God the onelyonly fountaine of all conſolation. and a ſtrong defence againſt all tempeſts of aduerſities. And hereunto apperteyne ſo many teſtimonies of ſcripture, where the ſaints truſting to the only power of God, dare deſpiſe whatſoeuer thing commeth againſt them in this world. If I ſhal walke in the middeſt of the ſhadow of death,Pſal. 23.4. Pſal. 11.1. Pſal. 3.7.Ps 23:4Ps 11:1Ps 3:7 I wil not feare euil, becauſe thou arte with mee. I truſt in the Lorde, what ſhal fleſh doe vntounto me? I will not be afraid of a thouſande of people that hauehave compaſſed me round about. For there is no power vnderunder heauen, or aboue heauē, which cā reſiſt the arme of the lord. Therfore he being our defendour, no harme at al is to be feared. Wherfore he declareth true truſt in God who being content with his protection, feareth nothing ſo, y^t he ſhould diſpai…e▪ ſurely the faithful are oftētimes ſhakē: but are neuer vtterly caſt downe. Finally hither tendeth y^e counſel of the Apoſtle, namely, that a godly mind ought to ſtand vponupon the inward teſtimony of the ſpirit, and not depend vponupon externall thinges.

32 Who ſpared not his owne ſonne. Becauſe it ſtandeth vsus greatly vponupon, to be ſo thorowly perſwaded of the fatherly louelove of God, y^t we may perſiſt in this glorying: therfore Paul bringeth foorth y^e price of our reconciliatiō, to the end he might proue that God doth fauour vsus. And ſurely this is a notable & rich experiment of ineſtimable louelove, y^t the father hath not refuſed to beſtow his ſonne vpō our ſaluation. From thēce therfore Paul draweth an argument from the greater to the leſſe, ſeing hee had nothing more notable, or precious, or excellent then him, vndoubtedly he wil neglect nothing, which he foreſeeth may be profitable for vsus. This place ought to admoniſhe and awake vsus to conſider what Chriſt bringeth with him to vsus, to beholde his riches: for as he is the pledge of the vnſpeakeable louelove of God towards vsus, ſo he is not ſent bare or voyd vntounto vsus: but being filled with all heauenly treaſures,To deliuer, for to giuegive vntounto death. leaſt they whiche poſſeſſe him ſhould want anie thing, that might make to perfect felicitie. And to deliuer, heere ſignifieth to giuegive vntounto death.

33 Who ſhall lay any thing to the charge. The firſt & chiefeſt conſolation whiche the godly hauehave in aduerſity, is that they be certainly perſwaded of the fatherly louelove of God: becauſe hēce commeth both the certaintie of ſaluation, and the quiet peace of p. 111conſcience, wherby aduerſities are made ſweet, or at the leaſt the bitternes of ſorow is mitigated. Therfore a more apt exhortation vntounto patience cānot be brought, then when we vnderſtand that God is gracious vntounto vsus. And therefore Paule maketh this confidence the beginning of conſolation, whereby it behooueth the faithful to be ſtrengthened againſt all aduerſities. And becauſe mans ſaluatiō is firſt wounded by accuſation, & then ouerthrowen by condemnation: he taketh away the daunger of accuſation in the firſt place. For there is one God, before whoſe tribunall ſeate we muſt all ſtand. Seeing then he iuſtifieth vsus, there remayneth no place for accuſation. Indeed the Antitheſes ſeeme not to be exactly digeſted into their partes: for he ſhould rather hauehave oppoſed theſe two members betweene thēſelues. Who ſhal accuſe? It is Chriſt that maketh intercesſion. Then to hauehave added the other two, Who ſhal condemne? It is God that iuſtifieth. For the abſolution or deliuerance of God, anſwereth condē nation: and the defence or ſupportation of Chriſt, anſweareth accuſation. But Paul, not without cauſe, hath tranſpoſed thē another way, going about to arme the ſonnes of God from top to toe (as they ſay) with the confidence of God, which might baniſh a farre off, anxieties & feares. More emphatically therfore he gathereth that the ſonnes of God are not ſubiect to accuſation, becauſe God doeth iuſtifie, then if he had ſayde, becauſe Chriſte is their Patrone: for ſo he expreſſeth better howe the way is farre ſhutte vppe to iudgement, where the iudge doeth pronounce himſelfe, that he altogether exempteth him from guiltineſſe, whom the accuſator woulde drawe vntounto puniſhment. And there is alſo the like reaſon, of the ſecond part of the Antitheſis or contrarietie. For he ſheweth that the faithfull are farre from the perill of condemnation, ſeeyng Chriſte by making ſatiſfaction for their ſinnes, hath preuented the iudgement of God, and by his interceſſion, hath not onelyonly aboliſhed death, but alſo put our ſinnes out of rememēraunce, that they come not into account. The ſumme is, that we are not onelye by the preſent remedies, when we come vntounto y^e iudgement ſeate of GOD, to be deliuered from feare: but God doeth helpe more, that he might better prouide for our confidence.

Howbeit here we are to note y^t, w^t I hauehave alwaies admoniſhed of before this, namely, that to iuſtifie with Paule, is nothing els, then being looſed from the ſentence of God,What it is to iuſtifie. to be counted for iuſt. And it is no harde matter to proue that in this preſent place, where Paule reaſoneth from the putting downe of one contrary vntounto the deſtruction of another: if ſo that to abſolue and to receiue for guilty be contrarie. Therfore God will not admit any accuſation againſt vsus: becauſe he hath abſolued vsus from euerye offence. For vndoubtedly the Diuel is the accuſer of all the godly: the lawe of God it ſelfe, and alſo their owne conſcience doth reproue them: but all theſe preuayle nothing before that iudge who doth iuſtifie them. Therefore no aduerſarie can ſhake, much leſſe ouerthrow our ſaluation. Furthermore, he ſo nameth the elect, that he doubteth nothing of himſelfe to be in the number of them.Here is a general rule preſcribed. And that not by ſpeciall reuelation (as certaine Sophiſters faine) but by the common ſence of all the godly. Let euerie one therfore of the godlie by the example of Paul, apply that vntounto himſelfe which is here ſaide of the elect. Otherwiſe if he did burie election in the ſecrete counſell of God, this doctrine were not onelyonly colde, but ſhould lye altogether dead. But ſeeing we know, that that is purpoſely here vttered which eueryevery one of the godly ought to apply vntounto himſelf, out of queſtion we are all of vsus lead vntounto the touchſtone of our vocation, that we be reſolued we are the ſonnes of God.

34 Who ſhall condemne? As none can preuayle by accuſing, when the iudge hath abſolued: ſo there remayneth no condemnation when the lawes are ſatiſfied, and nowe the penaltie is payde. But Chriſt is the man, who once hath ſuffered the puniſhment due vntounto vsus, therby profeſſing himſelfe to vndertake our turnes, that he might deliuer vsus: he therfore that hereafter wil condemne vsus, muſt call Chriſt himſelfe againe vntounto death, And he is not only dead: but by his reſurrection hath appeared Victorer of death, and hath triumphed ouer the power thereof. And he addeth yet more, namely, that hee ſitteth at the right hand of the father:How Chriſt is ſaid to fit on the right hand of the father. Ephe. 1.20.Eph 1:20 wherby is meant, that he obteyneth the Lordſhip, and full authority of heauen and earth, as it is ſaid to the Epheſians.

Laſtly, he teacheth that he ſitteth ſo, that he is the perpetuall aduocate, and interceſſour for the defence of our ſaluation. p. 112Whence it followeth that if any will condemne vsus, he doth not only make voyde the death of Chriſt, but alſo fighteth againſt that incomparable power, wherewith the father hath adorned him, placing him in the higheſt degree with ſuch power. This ſo great boldnes, which dare triumph againſt the deuil, death, ſinn, & the gates of hell, ought to reſt in al godly hearts: becauſe our faith is no faith, vnleſſe we doe certainly perſwade our ſelues that Chriſt is ours, & that the father is mercifull vntounto vsus in him. Nothing therfore can be imagined more peſtilent, or more deadlie then the ſchoole doctrine of the vncertaintie of ſaluatiō. Who maketh incerceſſion for vsus. It was neceſſary this ſhoulde bee plainly added, leaſt the diuine maieſtie of Chriſt ſhould make vsus afraid. Although therfore from his high throne he holdeth all thinges in ſubiection vnderunder his feete, yet Paul giueth vntounto him the perſon of a mediator: Of whoſe countenance to be afrayde, were abſurd, ſeeing he doth not only gently inuite vsus vntounto him,How Chriſt is ſaid to make interceſſiō for vsus▪ but alſo appeareth an interceſſour for vsus, before the father. Finally, we muſt not meaſure this interceſſion by carnall ſence. For he is not to be thought to beſeech his father humbly vpō his knees, with his hands ſtretched out: but becauſe he appeareth ſtil with his death & reſurrection, which are in ſteed of an eternal interceſſion & hauehave the efficacie of liuely prayer, that they may reconcile the father to vsus, and make him intreatable, he is worthely ſaid to make interceſſion for vsus.

35 Who ſhal ſeparate vsus from the louelove of Chriſt? Shall tribulation? or anguiſh? or perſecution? or hunger? or nakednes? or danger? or ſword?

36 As it is written, for thy ſake we die daily, we are counted as ſheepe appoynted for the ſlaughter.

37 But in al thoſe thinges we ouercome by him who hath loued vsus.

35 Who ſhal ſeparate? Now that ſecuritie or boldnes is extended vntounto inferiour thinges. For he which is perſwaded of the louelove of God towardes him, is able to ſtand in moſt grieuous afflictions: which are therfore woont ſo greatly to torment men, either becauſe they thinke not, they happē by y^e prouidēce of God, or they interprete thē to be tokēs of Gods wrath, or y^t they thinke they are forſaken of God, or that they looke for no ende, or remē ber not there is a better life, or ſome other ſuch like. But y^e mind which is purged from ſuch errours ſhall eaſily be at reſt and be quiet. Finally, this is y^e meaning of the words, whatſoeuer happeneth, we muſt ſtand in this faith, namely that God who hath once loued vsus, will neuer ceaſe to care for vsus. For he doeth not ſimply ſay, there is nothing can ſeparate God from the louelove of vsus: but he woulde that the knowledge and liuely ſence of louelove which he teſtifieth …nto vsus ſhould ſo flooriſh in our heartes, that it might alway ſhine in the miſt of afflictions. For as the cloudes, although they darken the cleare ſight of the ſonne, yet doe not altogether depriue vsus of his ſhine: euen ſo God in aduerſities, ſendeth through cloudes, the beames of his grace, leaſt anie tentation ſhould ouerwhelme vsus with diſpaire: yea our faith being ſupported by the promiſes of God, as by winges, ought through all impedimentes which are in the way to pearce vp into the heauens. Indeede it is true that aduerſities are tokens of Gods wrath, if they be eſteemed by themſelues: but when pardon and reconciliation is gone before, we are to be reſolued, that although God doeth chaſten, yet he wil neuer forget his mercy. Verily he admoniſheth what wee hauehave deſerued, but withall he teſtifieth that he hath a care of our ſaluation, whiles he prouoketh vsus vntounto repentaunce. And he calleth it the louelove of Chriſt. Becauſe the father in a manner doeth open his bowelles vntounto vsus in him. Seeing then the louelove of God is not to bee ſought for out of Chriſt, woorthily doeth Paule call vsus hither: that in the beames of the grace of Chriſt, our faith might beholde the cleere countenaunce of the Father. The ſumme is, that this faith ought not to bee ſhaken with anie aduerſitie: for God beeing gracious vntounto vsus, nothing is againſt vsus. Whereas ſome take the louelove of Chriſt pasſiuely, for that louelove wherewith hee is loued of vsus, as though Paule armed vsus vntounto inuincible fortitude: this imagination is eaſily refuted by the whole courſe of Paules ſpeeche: and ſtraight way alſo Paule will remooue all doubt heerein, by defining this louelove more clearely. Tribulation? or anguiſhe? or perſecution? The Pronowne maſculine which he put downe of late, conteineth a ſecrete Emphaſis or force.

p. 113For when hee might hauehave ſaide in the newter gender, what ſhall ſeparate vsus: hee choſe rather to attribute the perſon vntounto the dombe creatures, that hee might commit into the fight with vsus, ſo many champions, as there bee kinds of temptations which aſſault our fayth.How tribulation, anguiſh, and perſecution differ. Furthermore theſe three differ amongeſt themſelues thus, that tribulation comprehendeth eueryevery kinde of griefe and diſcommoditie: but anguiſh is an inward paſſion, namely whiles extremities driue vsus vntounto our wits ende. Such was the anguſh of Abraham & Lot, whiles the one was conſtrained to offer his wife, the other his daughters: becauſe they beeing hard beſtead, and wrapped in on eueryevery ſide, coulde not tell what to doe. Perſecution properly noteth tyrannicall violence, whereby the ſonnes of God are vnworthily vexed of the wicked. And although Paul denieth the ſonnes to be deſtreſſed, or to bee brought into narrow ſtraites yet hee is not contrary to himſelf:2. Cor. 4.….2 Cor 4 becauſe he doth not ſimply make them free from paynefull care, but he vnderſtandeth they are deliuered: as alſo the examples of Abraham and Lot declare.

36 As it is written. Pſal. 44.2… ▪Ps 44:2This teſtimonie bringeth great weight vntounto the cauſe. For he inſinuateth, howe wee ought to bee ſo farre off from falling away through the feare of death, that this is almoſt fatall to the ſeruauntes of God, to hauehave death as it were alway preſent before their eyes. It is probable or like that the miſerable oppreſſion of the people vnderunder the tyrannie of Antiochus is deſcribed in that Pſalme: becauſe it is preciſely expreſſed, that they raged againſt the worſhippers of God ſo cruelly for no other cauſe, then for the hatred of true godlineſſe. There is alſo added a notable proteſtation, that yet they fell not away from the couenaunt of God: which thing I ſuppoſe was chiefly noted of Paule, neither doth it let, that the Saintes there complayne of calamitie, which then preſſed them otherwiſe then it was wont. For ſeeing, they firſt hauing teſtified their innocencie, then ſhewe how they were oppreſſed with ſo many euils: an argument is conueniently taken thence, namely that it is no newe thing if the Lorde permit the godly without deſerte to bee cruelly intreated of the wicked. And it is out of queſtion that the ſame commeth not to paſſe, but for their profite: ſeeing the ſcripture teacheth that it is farre from the righteouſnes of God,Gen. 18.23.Gen 18:23 to deſtroy the iuſt with the vniuſt: but rather it is meete, to requite affliction to thoſe doe afflict, and deliueraunce to thoſe are afflicted.2. Theſ. 1.6, 72 Thess 1:62 Thess 1:7 Secondly they affirme that they ſuffer for the Lorde: and Chriſt denounceth them bleſſed that ſuffer for righteouſnes ſake.Mat. 5.10.Matt 5:10 And whereas they ſay they die dayly, thereby they ſignifie, that death doth ſo hang ouer their heades, that ſuch a life differeth nothing in a maner from death.

37 We ouercome by him. That is, Wee wreſtle forth alway and eſcape, I hauehave reteyned the word which Paul vſeth, ſuperuincing, thogh it be not ſo cōmon with the latins For ſometimes it happeneth that the faythfull ſeeme to be ouercome, and to lie forlorne, the Lorde doth not onelyonly ſo exerciſe them, but alſo ſo humble them. Yet this iſhue is alway giuen, that they obteyne the victorie. Neuertheles to the ende they might conſider, whence this inuincible ſtrength is, he repeateth y^t agayne which he ſayde before. For he doth not onelyonly teach, that God, becauſe he loueth vsus, therefore putteth his hande vnderunder vsus to ſtay vsus: but alſo he confirmeth that ſame ſentence of the louelove of Chriſt. And this one woorde doeth ſufficiently declare, that the Apoſtle ſpeaketh not of the feruencie of that louelove, wherewith wee louelove God, but of the fatherly louelove of God and Chriſt towardes vsus, the perſwaſion wherof being throughly printed in our heartes, it wil alway drawe vsus from the gates of hell into the light of life, & will be of ſufficient ſtrength to ſupport vsus.

38 For I am perſwaded that neyther death, nor life, nor angell, nor principalitie, nor powers, nor thinges preſent, nor things to come.

39 Nor heigth, nor depth, nor any other creature ſhall be able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus.

That he might the rather confirme vsus in thoſe things whiche are felt, nowe hee burſteth alſo into hyperbolicall or exceſſiue ſpeeches, Whatſoeuer (quoth hee) is in life or death, which may ſeeme to be able to ſeperate vsus from God, ſhall prevaile nothing. Yea the Angels themſelues if they go about to ouerthrowe this foundation, ſhall not hurt vsus. Neither doth it p. 114withſtande that angels are miniſtring ſpirites,Heb. 1.4.Heb 1:4 ordeyned for the health of the electe. For Paul here reaſoneth from that which is impoſſible: as he doeth alſo to the Galathians. Where in wee may obſerue howe all thinges ought to be vile vntounto vsus,Gal. 1.4.Gal 1:4 in reſpect of the glorie of God: ſeeing it is lawfull for the maintenaunce of his trueth, not to care yea euen for the angels. By the names of principalities and powers angels are alſo ſignified being ſo called, becauſe they are the ſpecial inſtruments of Gods power.Why angels are called principalities and powers. And theſe two wordes are added, to the ende that if the worde Angels were not ſignificant inough, by theſe ſome what more might bee expreſſed. Except you had rather vnderſtande it thus, neither angels, and whatſoeuer high powers there are: which is a kinde of ſpeech, when wee talke of things that are vnknowen to vsus, and exceeding our capacitie.

38 Neither things preſent, nor things to come. Althogh he ſpeaketh hyperbolically or exceſſiuely, yet in deede he affirmeth, y^t by no continuance of time it can come to paſſe, that we ſhoulde be ſeperated from the grace of God: which was neceſſarie to hauehave been added: becauſe we are not onelyonly to fight with the ſorrowe which we feele of the preſent euilles: but alſo with feare and carefulnes, wherewithal the daungers to come do vexe vsus. The meaning therefore is, that wee are not to feare, leaſt the continuaunce of myſeries how long ſo euer it be, ſhould put out the faith of adoption. This doth plainly impugne the ſcholemen, who babble that no man is ſure to perſeuer vntounto the ende, but by the benefite of ſpeciall reuelation, which they make to bee moſte rare. By which doctrine faith is wholly deſtroyed, which in truth is none, vnles it be extended vntounto death, and alſo after death. But we on the contrary muſt beleeue, that he who hath begunne in vsus a good worke, will performe it vntill the day of the Lord Ieſus.

39 Which is in Chriſt. That is,Mat. 3.17.Matt 3:17 whereof Chriſt is the bonde. For he is the beloued ſonne of God, in whom the father is well pleaſed. Wherefore if we cleaue vntounto God by him, we may aſſure our ſelues of the immutable and vnceſſant louelove of God towards vsus. Finally here he ſpeaketh more diſtinctly, then he did of late, placing the fountayne of louelove in the father, and affirming that it floweth from Chriſt vntounto vsus.