Commentary on Romans, Commentary · Chapter 13
CHAPTER. 13.
1 Let eueryevery ſoule bee ſubiecte to his higher powers. For there is no power but of God: for the powers which be, are ordeyned of God.
2 Therefore he which reſiſteth the power, reſiſteth the ordinaunce of God: and they which ſhall reſiſt, ſhall get vntounto them ſelues iudgement.
1 LEt eueryevery ſoule, &c. that hee doeth ſo diligently handle this place, yea & that whiles he dealeth with the inſtitution or faſhioning of a chriſtian life, therby appeareth he was conſtrayned therunto by ſome great neceſſitie: which ſeeing the preaching of the Goſpell doeth alway bring with it, at that tyme chiefly it was like to bring it. For thereby alway tumultuous ſpirites, who thinke the kingdom of Chriſt, can not be ſufficiently aduaunced vnleſſe all earthly powers or authorities bee ſuppreſſed: neyther that they can inioy the libertie giuen by him,Cauſes mouing Paul to intreat of obedience to Magiſtrates. except they ſhake off eueryevery yoke of humayne ſubiection. Howebeit this error did poſſeſſe the Iewes aboue others, who thought it vnmeete that the progenie of Abraham, whoſe kingdome floriſhed before the comming of the Sauiour, ſhoulde nowe after his manifeſtation abide in ſeruitude. And there was alſo another thing, which did no leſſe alienate the Iewes then the Gentiles from their princes: namely, becauſe they did not only all of them abhorre from pietie, but alſo with moſt infeſtuous or deadly mindes, did perſecute religion. Therefore it ſeemed an abſurd thing, to acknowledge them for lawfull Lords and princes, who went about to take the kingdome from Chriſt, the onelyonly Lorde of heauen and earth. For theſe cauſes it is like, Paul was mooued, that with greater care hee might confirme the authoritie of Magiſtrates. And firſt of al, he putteth down a generall precept, where in ſummarily be comprehendeth that, he is about to ſpeake of: then afterwarde he addeth thoſe thinges which make vntounto the expoſition, and confirmation of the precept. Hee calleth them high powers, not the higheſt powers, as though they obtayned the higheſt empire or rule, but which excell aboue other men. In reſpect therefore of ſubiectes, and not in reſpect of them ſelues, one being compared with another, Magiſtrates are ſo called. And verily by this worde the Apoſtle ſeemeth vntounto me, to go about to take away the curioſitie of men, who are often wont to enquire by what right, they which are in authoritie, came by their power: but to vsus it ought to ſuffice, that they doe rule. For they hauehave not aſcended vntounto this eſtate by their owne ſtrengthe, but they are placed by the hande of God. And whereas he nameth eueryevery ſoule, thereby hee taketh away all exception, leaſt any ſhould pretende an immunitie or freedome from the common ſubiection.
For there is no power, but of God. A reaſon why we ſhould be ſubiect to Magiſtrates.A reaſon why wee ſhould be ſubiect vntounto Magiſtrates, becauſe they are ordayned by the ordinaunce of God.
For if it be the Lordes pleaſure ſo to gouerne the worlde, he goeth about to inuert the ordinaunce of God, and ſo reſiſteth God him ſelfe, who ſo deſpiſeth or reiecteth the authoritie or higher power: ſeeing to contemne his prouidence, who is the author of ciuill gouernment, is to fight againſt him. Furthermore, vnderſtande that authorities or powers are of God, not as the peſtilence,How the higher powers are of God. hunger, warre, and ſuch like puniſhments of ſinne, are ſayde to bee of him: but becauſe hee hath appointed them for the lawfull and right adminiſtration of the worlde. For albeit tyrannies, and vniuſt dominations, in as much as they are full of deformitie, are not of the ordinarie gouernement: yet neuertheleſſe the right of gouernement, is ordeyned of God for the health of mankinde.
Therefore ſeeing it is lawfull both to repell warres, and alſo to ſeeke remedies agaynſt other euilles: the Apoſtle commaundeth the authoritie and gouernement of Magiſtrates, to be willingly, and cheerefully receiued and reuerenced of vsus, as profitable vntounto mankinde. For wee can not properly call thoſe puniſhmentes which God layeth vponupon men for their ſinnes, ordinaunces, but thoſe meanes which he hath purpoſely ſet downe for the conſeruation of a lawfull order.
2 And they which ſhall reſiſt. Becauſe none can reſiſt God, but to their owne deſtruction, hee threatneth that they ſhall not ſcape vnpuniſhed, who ſo oppoſe themſelues in this reſpecte agaynſt the prouidence of GOD. Therefore wee are to take heede leaſt wee fall vnderunder this ſentence. By iudgemente I vnderſtande not onelyonly that puniſhment, whiche is executed by the Magiſtrate, as though hee woulde hauehave ſayde, they are iuſtly puniſhed that rebell agaynſt authoritie: but alſo eueryevery vengeaunce of GOD, what way ſo euer it come. For hee teacheth generally, what ende abideth for thoſe fight againſt God.
3 For princes are not a terrour to good workes, but to euill. Wilt thou then not feare the power? do good, and thou ſhalt hauehave prayſe of it.
4 For he is the miniſter of God, to thy wealth. But if thou haſt done any euill, feare: for he beareth not the ſwoorde in vayne. For hee is the miniſter of God, to take vengeance on thoſe, which do euill.
3 For princes. Nowe alſo he commendeth vntounto vsus the obedience of princes by that profite commeth of them. Therefore this particle cauſal gar, that is, for, is to bee referred vntounto the firſt propoſition, and not vntounto the laſt ſentence. Finally,The commodity for which God hath ordeined magiſtrates. this is the commoditie: namely, that God by that meanes will prouide for the tranquillitie of good men: and for the brideling of the way wardneſſe of euill men: in which two thinges the ſaftie of mankind is conteined. For vnleſſe the fury of godles perſons bee met withall, and innocent men bee defended from their luſt, all thinges ſhall foorthwith come to naught. If this then bee the onelyonly medicine, whereby mankinde is deliuered from deſtruccion, it ought to be diligently conſerued of vsus, vnleſſe wee will profeſſe our ſelues to be ye publique enimies of mankinde. And whereas hee addeth. Wilt thou not feare? doe good, Thereby he inſinuateth, there is no cauſe why we ſhould bee afraid of the Magiſtrate, if that we be good: yea,The duty of the magiſtrate. that this is a ſecrete teſtimonie of an euill conſcience, and one deuiſing ſome miſchiefe, if any goe about to ſhake off, or put from him that yoke. Howbeit heere hee ſpeaketh of the true, and as it were the naturall dutie of the Magiſtrate: from the which, although they oftentimes which beare rule, do degenerate: yet ye obedience is to be giuen them, which is due vntounto princes. For if an euill prince bee the ſcourge of the Lord, to puniſh the ſinnes of the people, let vsus remember it commeth to paſſe through our fault, that the excellent bleſſing of God, is made a curſe vntounto vsus.
Therefore let vsus not ceaſe to reuerence the good ordinance of God: which thing we ſhall eaſily doe, if we impute vntounto our ſelues whatſoeuer euill is in it. Hee therefore ſheweth here, to what end Magiſtrates are ordeined of the Lorde: whoſe effect ſhoulde alway be extant, if through our fault, ſo noble and healthfull an inſtitution, were not corrupted. For ſeeing princes doe neuer ſo abuſe their power in vexing the good and innocent, but in their tyranny they reteyne ſome ſhewe of a iuſte domination: there can bee no tyranny, which in ſome reſpect is not a defence to conſerue the ſocietie of men. Heere alſo hee hath noted two parts, of the which, yea euen the Philoſophers themſelues hauehave thought the beſt compoſed adminiſtration of a commō wealth to conſiſt: namely, the rewarding of good men, and the puniſhing of euill. The worde praiſe hath heere a large ſignification, after the maner of the Hebrewes.
4 For hee is the miniſter of God, to thy wealth. Here, euen the Magiſtrates themſelues may learne what is their calling. For they rule not for their owne cauſe, but for the common profite, neither are they indued with an infinite or vnlimited power, but ſuch as is tyed to the health of their ſubiects. Finally, they are bound vntounto God and men, in their principalitie. For becauſe they are the ſubſtitutes of God, & doe his buſineſſe, they ſhall giuegive account vno him.
Secondly that miniſterie which God hath committed to thē, reſpecteth the ſubiects: wherfore they are alſo debters vntounto thē. And priuate men are admoniſhed, that this is of the bountifulneſſe of God, to defende them from the iniuries of wicked perſons, by the ſworde of princes. For they beare not the ſword in vaine. The other part of the office of Magiſtrates, is that they ought to repreſſe the laſciuiouſneſſe of wicked men, whiche wyllingly doe not ſuffer themſelues to bee gouerned by lawes: and to take ſuch puniſhment as the iudgemen of God requireth for their wickedneſſe: For hee doth plainely denounce them armed with the ſworde, not for a vaine ſhewe only, but that they might ſmyte euyll doers.
Moreouer, this ſaying the reuenger of wrath, is as muche as if it were ſaide, the executour of the wrath of God. And that hee proueth by the vſe of the ſworde which the Lorde hath giuen into their handes. A notable place to proue the authoritie of the Magiſtrate. For if God in arming the Magiſtrate hath alſo commaunded him to vſe the ſworde: ſo often as hee puniſheth the giltie with death, by exerciſing the vengeance of God, he obeyeth his commandements. Therefore they contend with God, who thinke it an abhomination that the blood of wicked men ſhould be ſhed.
5 Wherefore wee muſt needes bee ſubiect, not onelyonly for feare of puniſhment: but alſo for conſcience.
6 And for this cauſe pay yee tribute, for they are the miniſters of God, ſeruing for the ſame purpoſe.
7 GiueGive to eueryevery man therefore his dutie, tribute, to whome tribute is due, cuſtome to whom cuſtome, feare to whome feare, honour to whom honour belongeth.
5 Wherefore wee muſt needes bee ſubiect, Nowe by the way of collection, yet with a kinde of poliſhing, he repeateth that whiche hee cammaunded in the beginning touchyng the obedience is to be giuen to Magiſtrates: namely, how they are to be obeyed, not onelyonly for the cauſe of mans neceſſitie,The dueties of ſubiects towards magiſtrates. but alſo that we may obey God. For hee hath put this worde wrath for vengeance or reuengement, which the magiſtrate may take for the contempt of his dignitie or calling: as though hee had ſaide, we muſt not therefore obey becauſe wee cannot freely reſiſte the mightie and thoſe are armed: as iniuries are wont to be borne which cannot be repelled: but voluntaryly we are to take vponupon vsus that ſubiection, whereunto our conſcience is bounde by the worde of God. Therefore albeit the Magiſtrate were vnarmed, and a man might prouoke and contemne hym freely, to wit, with out puniſhment for it, yet is it no more to bee attempted, then if wee ſawe preſent vengeance to bee at hande for it. For it is not the parte of a priuate man to take the regiment from him, whome the Lorde hath placed with authoritie ouer vsus. This whole diſputation is of ciuile gouernmente. Therefore in vaine goe they about by this place to eſtabliſhe theyr abhominable tyrannie, whiche exerciſe authoritie ouer mens conſciences.
6 And for this cauſe pay wee tribute. By occaſion hee maketh mention of tribute, the reaſon whereof is taken from the office of Magiſtrates. For if it bee theyr partes to defend and conſerue in ſafetie the tranquillitie of good men, and to oppoſe themſelues againſt the godleſſe practiſes of the wicked: that they can not doe vnleſſe they bee holpen by power and firme helpes.
Tributes therefore are well and worthilie paid, for the maintenance of ſo neceſſary charges. Concerning the maner of cuſtomes and tributes, this is no place for any larg diſcourſe: neither is it our partes to preſcribe princes, how much they ſhoulde beſtow on eueryevery thing, or call them to a reckoning: Yet is it meete they ſhould remember, whatſoeuer they hauehave of the people, it is as it were common goods, not an inſtrument of priuate luſt and ryot. For we ſee to what vſe Paule appointeth thoſe tributes are paid: namely, that princes might be furniſhed with ſtrength to defend their ſubiects.
7 GiueGive to eueryevery man therefore his dutie. The Apoſtle ſeemeth to me here to goe about to compriſe ſummarily in what thinges the dueties of ſubiects towardes Magiſtrates conſiſt: namely, that they hauehave them in eſtimation and honour, that they obey their ſtatutes, lawes, and iudgements: that they pay tributes and cuſtomes. VnderUnder the name of feare, he noteth obedience: by cuſtomes and tributes, hee meaneth not onelyonly, fraight paide for carriage and taxes, but alſo other reuenewes. And this place confirmeth that I ſaide before, wee muſt obey kinges and eueryevery other ſuperiour, not becauſe wee are conſtrained, but becauſe it is an acceptable obedience to GOD. For hee will not onelyonly bee feared, but alſo be honoured with a voluntarie obedience.
8 Owe nothing to any man, but to louelove one another. For hee that loueth another hath fulfilled the lawe.
9 For this, thou ſhalt not commit adultery, thou ſhalt not kill, thou ſhalt not beare falſe witneſſe, thou ſhalt not luſte: and if there bee any other commandement, it is in few words comprehended in this ſaying, thou ſhalt louelove thy neighbor as thy ſelf.
10 Charitie worketh no ill to his neighbour. Therefore the fulfilling of the lawe is charitie.
8 Owe nothing to any man. There are ſome whiche thinke this is not ſpoken without a taunte: as though Paule anſwered to their obiection, who contende that Chriſtians are ouercharged, as who ſhoulde ſay other precepts then the precepts of charitie were inioyned them. And ſurely I denie not but it may bee taken ironicè, to wit, tauntingly: that he might graunt vntounto thoſe admit no other lawe, then of charitie, their requeſt. But in another ſenſe. Yet had I rather take it ſimply, becauſe I thincke Paules meaning is to refer this precept of the authoritie of Magiſtrates, (leaſt it ſhould be thought of any to bee but weake) vntounto the lawe of charitie, as though he had ſaid, whē I require you to obey, I require nothing els but that which all Chriſtians ought to performe by the law of charitie. For if you woulde hauehave the godly to bee ſafe (which thing not to will were cruell) you muſt ſtudie that lawes and iudgementes may bee of ſtrength, and the gouernours of the lawes, by whoſe benefite peace redoundeth to al, may hauehave an obedient people. Therefore he violateth charitie, if any bring in anarchia, libertie, ſuch as when there is no magiſtrate eueryevery man doth his pleaſure, after which doth ſtraightwaies follow a perturbation of al things. For he that loueth another hath fulfilled the lawe. The counſaile of Paule is to reuoke all the commandementes of the law vntounto louelove, that we may know, how we then rightly obey the commandements, when we keepe charitie: and this, that we refuſe no labour which may make to the keeping of charitie. So he confirmeth very well that he commaunded touching the obedience is to be giuen to magiſtrates, wherein the greateſt part of charitie both conſiſt. But here many are troubled, and cannot wel vnfold themſelues out of this difficultie: namely, that Paul ſaith the law is fulfilled if we louelove our neighbour: for ſo there is no mention of the worſhip of God which ought not to bee omitted. But Paule hath not reſpect vntounto the whole lawe: hee ſpeaketh here only of thoſe duties which are commanded vsus of the lawe towards our neighbour. And ſurely that is true, the whole law is fulfilled, when we louelove our neighbours, becauſe true louelove towards men, proceedeth not but from the louelove of God, and is a teſtimonie as wel as an effect thereof. Yet Paule here maketh mention onelyonly of the ſeconde table, for the queſtion was onelyonly of that: as though he had ſaide, he hath done his dutie towardes all the worlde, which loueth his neighbour as himſelfe. That cauill of Sophiſters is childiſh which goe about to draw iuſtification of workes out of this ſentence. For Paule ſaith not what men do, or doe not, but hee ſpeaketh vnderunder a condition, which thou ſhalt no where finde to be fulfilled. And when wee ſay men are not iuſtified by workes, we denis not but the keeping of the law is true righteouſneſſe: but becauſe no man doeth nor hath performed it, we ſay all men are excluded from it, and therefore the onelyonly refuge is in the grace of Chriſt.
9 For that thou ſhalt not commit adulterie. Hence it cannot be gathered what commandements are in the ſecond table: ſeeing in the end alſo he addeth, and if there be any other commandement. For he omitted the commandement of honoring parentes: And it may ſeeme very abſurd, that that ſhould be omitted, which chiefly apperteined to the purpoſe. But what if therefore he did omit it, leaſt he ſhould obſcure his argument? but as I dare not affirme yt, ſo I ſee nothing wāting heere, yt might ſerue to his purpoſe: namely, ſeeing God would nothing els by all his commandments, then that he might inſtruct vsus vntounto charitie, and how by all meanes we are to ſtriue thereunto. And yet the quiet reader will eaſily confeſſe, that Paule would proue by compariſons, how the whole law tendeth to this, that mutuall charitie might be maintained amongſt vsus: and this is to bee vnderſtood which he omitted, that obediēce towards magiſtrate… is not the laſt part of nouriſhing peace, & conſeruing brotherly louelove.
10 LoueLove worketh no ill to his neighbour. He ſheweth by the effect, that vnderunder charitie are conteined all things, which are deliuered in all thoſe precepts. For he that is indued with true charitie will neuer ſtudie to hurt his brother. What els doth the whole law forbid, then that we ſhould do no iniurie to our neighbour? Furthermore, this muſt be applied vntounto the preſent purpoſe: for ſeeing Magiſtrates are the gouernours of peace & equitie: who ſo coueteth that eueryevery man may hauehave his owne, & would hauehave all men liue in ſafetie, he muſt defend as much as lyeth in him the eſtates of Magiſtrates. The enemies of gouernment giuegive libertie of hurting. Whereas he repeateth againe that louelove is the fulfilling of the law, vnderſtand it (as before) of that parte of the law, which reſpecteth the ſocietie of mē. For the firſt table of the lawe which is concerning the worſhip of God, is not touched here.
11 And this alſo, ſeeing wee know the ſeaſon, becauſe it is time that we ſhould now awake out of ſleepe: (for now is our ſaluation neerer then when we beleeued.)
12 The night is paſt the day is come nigh: Let vsus therefore caſt away the deedes of darkeneſſe, and let vsus put on the armour of light.
13 Let vsus walke honeſtly, as in the day, not in ryoting & drunkennes, neither in chambering and wantonneſſe, neither in ſtrife and enuing.
14 But put ye on the Lord Ieſus Chriſt, and make no prouiſion for the fleſh, to fulfyll the luſtes thereof.
11 And this alſo. Now he taketh in hand another place of exhortation: namely, becauſe the beames of eternall life hauehave begunne to ſhine vntounto vsus as it were in ye morning, we muſt do that which they are wont to do, that walk in ye middeſt of ye light, and in the ſight of men. For they take diligent heed, leaſt they cōmit any filthie & vnſeemely thing: becauſe if they fall, they ſee they are ſubiect to too many witneſſes▪ but we which alway ſtand in ye ſight of god & angels, & whō Chriſt the true ſonne of righteouſneſſe inuiteth to his ſight, ought much rather take heed of all vncleannes. The meaning therfore of the words is this. Seeing we know it is fit time, yt we ſhold awake out of ſleepe, let vsus caſt off whatſoeuer is of the night: let vsus ſhake off al ye works of darknes, ſeeing the darknes it ſelf is now driuen away: & ſtudying the workes of light, let vsus walke as it is meete in the day time. The wordes are interpoſed, muſt be included in a parētheſis. Moreouer becauſe here is an allegorie, it is neceſſary to note, what eueryevery part doth ſignifie. By night, he vnderſtandeth the ignorāce of God, wherein who ſo are holden, they erre & ſleepe as it were in the night. For the faithleſſe labour of theſe two euils, becauſe they are blinde & ſottiſh or dull. And this ſottiſhnes or maſednes he ſetteth forth a litle after by ſleepe,What is meant by night and by light. which is (as he ſaith) the image of death. By light he vnderſtandeth ye reuelatiō of ye truth of God, by the which the ſonne of righteouſnes Chriſt appeareth to vsus. He vſeth this ſpeech to awake, for to be armed and prepared to doe thoſe things which the Lord requireth of vsus. Workes of darkneſſe are put for filthie and wicked workes: becauſe as hee ſaith the night is without ſhame. The armour of light, for honeſt, ſober and chaſt workes, ſuch as the day is wont to ſerue vntounto. And he vſeth rather this worde armour then workes, becauſe wee muſt fight for the Lorde.
But this parcell in the beginning of the verſe: namely, and this alſo, is to bee read by it ſelfe. For it dependeth vponupon the former doctrine: as in latine we ſay, adhaec vel pretereà. Moreouer, or furthermore. He ſaith, ye time or ſeaſon is knowē to the faithfull, becauſe the day of Gods calling and viſitation requireth newe life and newe maners, as for expoſition ſake he addeth afterwarde, it is time to ariſe. For it is not Chronos but Kairos, by which worde is noted the occaſion or fit time. For nowe is our ſaluation neerer. This place is diuerſty wreſted of the interpretours, many referre the worde, beleeued, vntounto the tyme of the law, as though Paul ſaid, ye Iewes beleeued before Chriſt came, which interpretation I refuſe as hard and coacted: And ſurely to reſtraine a generall doctrine to ſome ſmall part of the Church were abſurde.
In all that congregation, whereunto he wrote, what one Iewe was there? Then this ſpeech ſhoulde not agree vntounto the Romanes. Moreouer, the compariſon of night and day (in my iudgement) taketh away this doubt. This therefore ſeemeth vntounto mee to be the ſimple meaning, now is our ſaluation neerer then when we began to beleeue: that it might bee referred vntounto the time which went before faith. For ſeeing this aduerbe hath an indifferent ſignificatiō, this propoſition of ye Apoſtle ſeemeth much more conuenient: as appeareth by that which followeth.
12 The night is paſt the day approcheth neere. This is ye occaſion he made mention of a litle before. For albeit the faithfull as yet are not receiued into the ful light: yet very well hee cōparath the knowledge of the life to come, which ſhineth vntounto vsus by the goſpel, vntounto the morning. Day, here, as in many other places is not put for ye light of faith (otherwiſe he wold not ſay it draweth neere, but it is preſent, yea now it ſhineth as in ye midſt of his courſe) but for that brightneſſe of the celeſtiall life, whoſe beginnings are now ſeene, in the goſpell. The ſumme is, as by the ſpring of the day we gather, that the full light of the ſunne is at hand, euen ſo as ſoone as God beginneth to call vsus, we gather that we ought to intend vponupon the comming of Chriſte. Hee ſaith, the night is paſt, becauſe we are not ſo ouerwhelmed with a thick miſt as the faithles are, in whom there appeareth no ſparkle of life, but the hope of reſurrection is ſet before our eyes by the Goſpel. Yea the light of faith, whereby we know the brightneſſe of the celeſtial glorie is at hand, ought to ſtirre vsus vp that wee freeze not heere vppon this earth. But a little after, where hee biddeth vsus walke as vppon the day light, hee keepeth not the ſame metaphore: becauſe hee compareth the preſent ſtate, wherein Chriſt ſhineth vntounto vsus, to the day. But by diuers waies he goeth about to exhort ſometimes vntounto the meditation of the life to come, ſometimes vntounto the reuerence of the ſight of God.
13 Not in rioting and drunkennes. He hath put downe here three ſortes of vices, of the which he hath noted eueryevery one by two names, to wit, intemperancie & exceſſe in liuing or in diet: carnal luſt and that vncleanneſſe is ioyned to it: enuie and ſtrife, If theſe vices hauehave ſuche filthineſſe in them, that euen carnall men are aſhamed to commit them in the ſight of menne, it is meete wee ſhould alway abſteyne from them whiche walke in the ſight of God, yea then when we are ſequeſtred from the ſight of men. In the third pare although contention goeth before emulation, yet there is no doubt but the mind of Paule is to admoniſh that contentions and ſtrifes proceede foorth of this fountaine: for whiles eueryevery one ſeeketh to excel, & enuieth another. And ambition is the cauſe of both euils.
14 But put yee on the Lord Ieſus Chriſt. This Metaphor is very vſuall in the Scripture, in thoſe thinges which make eyther to the adorning or deforming of man: both whiche is ſeene in apparrell. For a filthie & torne garment diſhoneſteth a man, a handſome and cleane garment doeth greatly beautifie him. To put on Chriſt, heere ſignifieth to be euerie way defended by vertue of his ſpirite, whereby we are made apt vntounto all the parts of ſanctitie or holineſſe. For ſo the image of God is reſtored in vsus, which is the only ornament of the ſoule. For Paule hath reſpect vntounto the ende of our calling, becauſe GOD adopting vsus doeth graffe vsus into the bodie of his onelye begotten ſonne, and verily vppon this condition, that we putting from vsus our former life, may become newe men in him. Wherefore in another place alſo he ſaith the faithfull put on Chriſt in baptiſme. Make no prouiſion for the fleſh. So long as we carry our fleſh about, we cannot altogether caſt away the care thereof:Gal. 3.27. for our conuerſation is ſo in heauen, that wee may ſoiourne in earth.
Therefore the thinges apperteyning to the bodie are to bee cared for,How we ſhould vſe the thinges of this world. yet no otherwiſe then helpes for our peregrination, not that we ſhould forget our countrie. Yea prophane men hauehave ſaid, a few thinges ſuffice nature: yet the appetites of men are inſatiable. He therfore which coueteth to fulfill the luſts of his fleſhe, muſt needes not onelie exceede, but be drowned into a huge and deepe gulfe. Paule labouring to reſtraine the concupiſcences of men, admoniſheth that this is the cauſe of al intemperance, whē no man is content with the ſober and lawfull vſe of thinges: therefore hath hee preſcribed this order, that wee may ſerue the neceſſitie of our fleſhe, and not pamper the luſte thereof. So ſhall it come to paſſe, that wee maye vſe this worlde as not vſing it.