Commentary on Romans, Commentary · Chapter 7
CHAP. 7.
1 DOe yee not know brethren (for I ſpeake to them know the law) that the lawe hath dominion ouer a man as long as he liueth?
2 For the woman which is in ſubiection to a man, is boūd by the law to the mā, whiles he liueth: but if the man be dead, ſhe is deliuered from the law of man.
3 So then, if while the man liueth, ſhe take another man, ſhe ſhalbe called an adultereſſe: but if the man be dead, ſhee is free from the law, ſo that ſhe is not an adultereſſe, though ſhe take another man.
4 So yee, my brethren, are dead alſo to the law by the bodie of Chriſt, that yee ſhould be vntounto another, euen vntounto him, that is rayſed vp from the dead, that wee ſhould bring foorth fruite vntounto God,
ALthough hee had ſufficiently (as in ſuch breuity it could be) vnfolded the queſtion of the abrogation of ye lawe: yet becauſe it was both a difficult queſtion, and of it ſelfe might bring foorth many others, he doeth more copiouſly declare, howe the lawe is abrogated from vsus: ſecondly he ſheweth what profite wee get thereby: becauſe whiles it doeth holde vsus bounde without Chriſt, it canne doe nothing but condemne vsus. And leaſt any ſhoulde thereby accuſe the lawe, hee meeteth with the obiections of the fleſh, and refuteth them: where hee excellently handeleth a notable place of the vſe of the Lawe.
1 Doe yee not knowe. Let the generall propoſition bee, that the lawe was giuen to no other ende vntounto men, then that it ſhould gouerne this preſent life,To what end the law was giuen. with thoſe be dead it hath no place. Whereunto afterward, hee addeth a more ſpeciall: namely, that we are dead vntounto the law in the body of Chriſte. Some other vnderſtand, that the dominion of the lawe abideth ſo long to binde vsus, as the vſe thereof is in force. But becauſe this ſentence is ſomwhat obſcure, and it doth not ſo properly agree vntounto that ſpeciall propoſition followeth ſtraightwayes: I had rather follow thoſe, who take it to be ſpoken of the life of man, and not of the life of the lawe. And the interrogatiō verily hath more ſtrength to ſet foorth the certaintie of the matter is ſpoken of. For it ſheweth that that is not ſtrange or vnknowen to any of them: but is indifferently graunted among all. For I ſpeake to them hauehave knowledge. This parentheſis, is to bee referred thither, whither the propoſition is referred, as if he ſhould ſay, yt he knew they were not ſo vnſkilfull of the law, as they could doubte of that. And albeit both might be vnderſtood, of all lawes together, yet is it better to vnderſtand it, of the lawe of God, whiche is now in queſtion. Whereas ſome thinke the knowledge of the law, is attributed vntounto the Romanes, becauſe the beſt part of the worlde, was vnderunder their Empire, & gouernement, that is very childiſh. For partly he ſpeaketh vntounto Iewes, or other ſtrangers, partly vntounto vulgare & obſcure men. Yea, he chiefly reſpecteth the Iewes, with whom he had to do concerning the abrogation of the law. And leaſt they ſhould thinke they were dealte withal very captiouſly, he ſheweth that he taketh a principle cō mon & knowen to thē all, wherof they could not be ignorāt, who were brought vp frō their infancie in the doctrine of the law.
2 For the woman which is in ſubiection to the man. He bringeth a ſimilitude, whereby hee proueth that we are ſo freed from the lawe, that it hath properly & by right no power ouer vsus any more. And albeit he coulde hauehave proued it by other reaſons: yet becauſe the example of matrimonie ſerued very well to ſet out the matter, in ſteed of a confirmation he hath inſerted a ſimilitude taken from thence. Howbeit leaſt it ſhoulde trouble any man, that the members compared one with another do not agree at all: we are to be admoniſhed, that the minde of the Apoſtle was purpoſely by a little inuerſion to auoide the ſpite of a more rigorous or ſeuere worde. Hee ſhould hauehave ſayde, that he might hauehave framed his ſimilitude in order, the woman after the death of her huſbande is looſed from the bonde of matrimonie: the lawe which is in ſteede of an huſband to vsus, is dead vntounto vsus. Therefore wee are free from the power thereof. But leaſt he ſhoulde offend the Iewes with the aſperitie of the word, if hee had ſaid that the lawe was dead, hee vſed a digreſſion, or deflection, ſaying, we are dead to the law. He ſeemeth vntounto many to argue from the leſſer to the greater: yet becauſe I feare, leaſt that bee more wreſted, I rather allowe the former interpretation, which is more ſimple. The whole argument therefore is to be directed into this order. The woman is bound vntounto her huſband by the lawe, ſo long as hee liueth, ſo that ſhee cannot take another: but after the death of her huſband ſhee is looſed from the bonde of that lawe, ſo that ſhe may marry whom ſhee will.
Then followeth the application,
The lawe was as it were our huſbande, vnderunder whoſe yooke we were holden, till it was dead vntounto vsus.
After the death of the lawe, Chriſte took vsus, that is, ioyned vsus being freed from the law, vntounto himſelfe. Therefore wee beeing ioyned vntounto Chriſt riſen from the dead, ought to cleaue vntounto him only: and as the life of Chriſt after his reſurrection is eternall, ſo after this there ſhall be no diuorcement.
Moreouer, the word law is not alway here put in one and the ſame ſence:The word lawe diuerſly taken. but ſomtimes it ſignifieth the mutual right of wedlocke, ſometimes the authoritie of the huſband, to whom the wife is ſubiect, ſometimes the doctrine of Moſes. And we are to remember, that Paule doth here touch that part only, which is proper vntounto the miniſterie of Moſes. For as concerning the tenne commandements wherein God hath deliuered what is right, & hath ordered our life, wee are not to dreame of any abrogation of the lawe: becauſe the will of God ought to ſtand for euer. Therefore we are diligently to remember, that this deliuerance, is not from that righteouſnes is taught in the law: but from the ſeuere exaction of the law, and that curſe proceedeth thence. Thē the rule of life, which the law preſcribeth is not abrogated: but that qualitie which is oppoſed to the liberty purchaſed by Chriſt, namely, whiles it requireth abſolute perfection: becauſe we perfourme it not, it holdeth vsus bounde vnderunder ye gilt of eternal death. But becauſe his meaning was not, heere to decide what the right of matrimonie is: he was not greatly carefull to reckō vp the cauſes, which make a woman free from her huſband. Vnaptly therefore ſhould ſure doctrine in that reſpect be ſought for here.
4 By the body of Chriſt. Firſt of all, Chriſt hauing erected the banner of his croſſe, did triumph ouer ſin: which could not be, vnleſſe ye hand writing were canceled, wherin we were boūd. That hand writing is the law, which, whiles it ſtandeth in force, maketh vsus debters vntounto ſin, & therefore is called the ſtrength of ſin. From the power therfore of this hand writing we are deliuered in the body of Chriſt, whiles it is faſtened to his croſſe.How the law is the ſtrength of ſinne. But the Apoſtle goeth further, namely, ſaying, that the bond of the law was looſed. Not that we ſhold liue according to our minds, as a widow woman is left to her own mind whiles ſhe is a widdow: but we are now bound to another huſband: yea, from hande to hand (as they ſay) we are paſſed from the law vntounto Chriſt. In the meane while he mitigateth the auſteritie of the ſentence, whē he ſaith, that Chriſt deliuered vsus from the yoke of the law, that he might graft vsus into his own body. For although Chriſte did voluntarily ſubiect himſelf vntounto ye law for a time, yet is it not meete the law ſhould hauehave dominion ouer him. Furthermore, that libertie which is proper to him, he cōmunicateth alſo to his members. Therefore it is no maruel if he deliuer thoſe from the yooke of the law, whom he coupleth vntounto himſelf by a ſacred connexion, that they might be one body with him. His, who was raiſed frō the dead, We hauehave alredy ſaid, that Chriſt is put in the place of the law, leaſt any libertie ſhold be imagined wtout him, or leaſt any ſhould dare to make a diuorcement from the law,The life purchaſed by Chriſt, is eternall. not being yet dead to himſelf. Now he vſeth this circumlocutiō to note the eterniti of yt life, which chriſt hath purchaſed by his reſurrectiō: yt Chriſtians might know, this copulatiō is perpetual. Finally, hee ſpeaketh more cleerely of ye ſpirituall matrimonie of Chriſte wt his church, to the Ephe. That we might bring forth fruit to god. Ephe. 6.Hee alway addeth the finall cauſe, leaſt any vnderunder this pretence, that Chriſte hath deliuered vsus from the ſeruitude of the lawe, ſhoulde cocker the fleſh and the luſtes thereof, For hee offered vsus with himſelfe in ſacrifice to the father, and to this ende he regenerateth vsus,What fruites we ſhould bring foorth in Chriſt. that wee might fructifie to God in neweneſſe of life. And wee knowe what fruites our heauenly father requireth of vsus: namely, holineſſe and righteouſneſſe. Neither is it preiudiciall to our libertie, if we ſerue God. Yea, if wee wil inioy ſo excellent a benefite of Chriſt, afterward we are not, but to ſtudie howe the glory of God may be aduanced, for whiche cauſe Chriſt hath taken vsus: otherwiſe we abide ſtil not only ye ſeruants of the lawe, but of ſinne and death.
5 For when we were in the fleſhe, the affections of ſinnes, which are by the lawe, wroughte in our members to bring foorth fruite vntounto death.
6 But now we are deliuered from the law, being dead vntounto it, wherein we were holden: that we ſhould ſerue in newnes of the ſpirite, and not in oldneſſe of the letter.
5 For when we were. By the contrarie hee ſheweth yet more plainely, howe ill thoſe, that are zealous of the law, deale, to deteine the faithfull yet vnderunder the power thereof. For ſo long as the litterall doctrine of the lawe ruleth and beareth ſwaye, the laſciuiouſneſſe of the fleſhe is not brideled, but rather it increaſeth. Whereby it followeth that the kingdome of righteouſneſſe is not eſtabliſhed, till Chriſte hauehave freed vsus from the lawe. And withall Paule admoniſheth what workes doe become vsus beeyng looſed from the lawe. So long therefore as a man is holden vnderunder the yoke of the lawe, by ſinning continually, he can bring nothing vntounto himſelfe but death. If the ſeruice of the lawe begetteth ſinne onelyonly, then deliuerance which is contrary muſt tende vntounto righteouſneſſe: if that lead vntounto death, then this vntounto life. But let vsus conſider the very wordes of Paul. Whiles he goeth about to deſcribe that time, wherein wee were vnderunder the dominion of the lawe, hee ſaith we were in the fleſhe. Whereby we vnderſtand, that all they which are vnderunder the law, reape nothing els thereby, then that without fruite and efficacie their eares are beaten with the externall breath thereof: ſeeing they are inwardly deſtitute of the ſpirite of God. Therefore they muſt needes abide altogether corrupt, & peruerſe, vntill a better remedie come to heale their diſeaſe. And note the vſuall phraſe of the Scripture, to bee in the fleſh, for,What it is to be in the fleſh. to be indued onelyonly with the gifts of nature, without that ſpeciall grace, wherewt God vouchſafeth his elect. Furthermore, if this whole ſtate of life be corrupt it is apparant that naturally there is no part of our ſoule ſound: neither is there any other power of free wil, but that it may ſend foorth euyll affections as dartes into eueryevery part. Affections of ſinnes which are by the lawe. That is, the lawe did ſtir vp euill affections in vsus, which did declare their efficacie in all our members. For there is no parte, which did not ſerue the euill affections. This is the worke of the lawe: namely, to inflame our heartes the more, that they ſhoulde burſt foorth into ſuch luſtes, if that inwarde maſter of the ſpirite bee not preſent. But obſerue here, that the lawe is matched with the corrupt nature of man: whoſe peruerſitie and luſt, the more it is reſtrained by the barres of the lawe, the more furiouſly it burſteth foorth. He addeth againe, ſo long as the affections of the fleſhe were ruled vnderunder the law, they brought foorth fruite vntounto death, that they might ſhew, how the lawe by it ſelfe killeth, whereby it followeth that they are fooliſh, who ſo greatly couet after that ſeruice, bringeth death.
6 But now wee are freed from the lawe. Hee purſueth his argument from contraries, if the bande of the lawe did ſo little preuaile to bridle the fleſhe, that it was rather an increment of ſinne: then of neceſſitie muſt we be looſed, that we may ceaſe to ſinne. If then wee bee freed from the bondage of the lawe, that we might ſerue God: they doe wickedly, whiche take from hence libertie of ſinning. And they ſpeake wickedly, which ſay by this meanes the raines are looſed to concupiſcence. Note therefore, wee are then looſed from the lawe, when God doth indue vsus, being freed from the ſeuere exaction, and curſe thereof, with his ſpirite, that wee might walke in his wayes. Beeing dead to it. This parte conteyneth a reaſon, or rather ſheweth the maner whereby we are deliuered: namely, whiles the law is ſo farre foorth abrogated from vsus, that we be not oppreſſed with the burden thereof: or leaſt that the ſeuere rigour thereof ouerwhelme vsus in the Curſe. In the newneſſe of the ſpirite. Hee oppoſeth the ſpirite againſt the letter, becauſe, before that our will by the holy Ghoſte, be formed vntounto the will of God, we hauehave nothing in the lawe but the outward letter:Why newneſſe is aſcribed vntounto the ſpirite. which in deede brideleth our externall actions, but it reſtraineth not the furie of our concupiſcence at all. Hee attributeth neweneſſe vntounto the ſpirite, becauſe it ſucceedeth in the ſteede of the olde man: as the Letter is called old, which periſheth by the regeneration of the ſpirite.
7 What ſhall we ſay then? is the lawe ſinne? God forbid. But I knewe not ſinne, but by the lawe. For I had not knowen concupiſcence, except the lawe had ſaide, thou ſhalte not luſt.
8 But ſinne tooke an occaſion by the commandement. & wrought in me al maner of concupiſcence.
7 What ſhall wee ſay then? Becauſe it was ſaide, wee muſt be deliuered from the lawe, that we might ſerue God in the newneſſe of ſpirit, this fault did ſeeme to be in the law, as though it did driue vsus vntounto ſinne. But, ſeeing that is very abſurd, the Apoſtle did very well to take in hand to refute it. When hee demaundeth therfore, whether the law be ſin, his meaning is, whether it beget ſin ſo, that the fault thereof ought to bee imputed to the law.Sinne remaineth in vsus & not in the lawe. But I knew not ſin. Then doth ſinne abide in vsus, and not in the law: becauſe ye cauſe of ſin is ye wicked cōcupiſcence of our fleſh, & we come into ye knowledge therof by ye knowledge of ye righteouſnes of God, which is declared vntounto vsus in the law. But you are not to vnderſtād it, as though there were no difference at al betweene righte & wrong without the law. But ye either we are too blinde in ſeeing our corruption, or els whiles wee flatter our ſelues, wee are altogether ſecure: as alſo it followeth. For I had not knowen concupiſcence. This is therefore a declaration of the former ſentence: wherein he ſheweth that that ignoraunce of ſinne whereof hee ſpake, did ſtande in this, that men marked not their concupiſcence.
And purpoſely he perſiſteth in one kynde, wherein chiefly Hypocriſie raygneth, whereunto retchleſſe pampering, and ſecuritie is alway annexed. For men are neuer ſo depriued of iudgement, but externall woorkes keepe with them their difference. Yea they are forced alſo to condemne wicked counſels, and ſuch like deuiſes: which they cannot doe, but they muſt needes giuegive vntounto a right will, that prayſe is due vntounto it. But the faulte of concupiſcence is more hidden, and more deepely layde vppe: whereby it commeth to paſſe that it neuer commeth into queſtion, ſo long as men iudge according to their ſence. For he doth not boaſt himſelfe to hauehave beene voyde of it, but hee did ſo flatter himſelfe, that hee made no account of that ſinne lurking in his heart. For ſeeyng he was deceiued for a tyme, when hee thought, that righteouſneſſe coulde not be hindered by concupiſcence: then at length he perceyued he was a ſinner, when he ſaw concupiſcence (of the which no man is voyde) to be forbidden by the Lawe. (Auguſtine ſayeth that Paule vnderunder this worde conteyneth the whole lawe: whiche, ſo that we vnderſtande it well, is true. For when Moſes ſheweth of what things we are to take heede, leaſt wee offend or hurt our neighbour, he addeth thou ſhalt not luſt, which is to bee referred vntounto all thoſe preceptes went before. There is doubt but in the former commaundementes he had condemned whatſoeuer wicked affections our hearts conceiue:Concupiſcence without conſent is ſinne. but there is great difference between a ſet will, and affections, whereby we are tickled. Therefore by this laſt precept, God requireth ſuch integrity of vsus, yt no corrupt luſt ſhould moue vsus vntounto euil, howſoeuer it be that we cōſent not vntounto it. And for this cauſe it was, I ſaide, Paule did mount higher then the common capacity of man is able to reache. For politike lawes cry that they puniſhe the counſelles and not the euentes: and the Philoſophers more ſubtilly place both vices and vertues in the mynde: but God by this precept pearceth vntounto the concupiſcence, which is more ſecrete then the will. And therefore men did not count it for ſinne. Neyther was it onelye pardoned of the Philoſophers, but at this day the Papiſtes contend mightely, that it is not ſinne in the regenerate. But Paule ſaith he found out his guiltineſſe, by this lurking diſeaſe. whereupon it followeth yt they are not excuſable, who ſo are ſicke of it, but ſo farre foorth as GOD doeth pardon the faulte.A twofolde concupiſcence. In the meane while wee are to holde that diſtinction betweene euill luſtes which come vntounto conſent, and concupiſcence which only ſo tickleth and mooueth the heartes that it ſtayeth in the middle way.
8 But ſin tooke an occaſion. So then whatſoeuer is euil it ariſeth of ſinne, & the corruption of the fleſh: the occaſion only is in the law. And although he may be ſuppoſed to ſpeake of that prouocation only, whereby through the law our luſt is ſo ſtirred vp, that it burſteth forth into greater madnes: yet I refer it chiefly vntounto knowledge, as though it were ſaide, it diſcouered in me all concupiſcence: which, whiles it lay hidden, ſeemed in a manner to be none. And yet I denie not, but ye fleſh is more vehemētly prouoked vntounto cōcupiſcēce by the law: & ſo this way it cōmeth into light: which thing might alſo happen vntounto Paule. But that which I ſayd of manifeſtation agreeth rather vntounto the text. For ſtraightwaies he addeth.
For without the law ſinne is dead.
9 And I liued ſometime without law. But when the commandement came, ſinne reuiued:
10 But I died: and that commandement which was ordeyned vntounto life, was found vntounto me to be vntounto death.
11 For ſinne taking an occaſion by the commandemēt, led me out of the way, and by that killed me.
12 Wherefore the law is holye, & the commaundement holy, and iuſt, and good.
For without the law. Here he doth plainely expreſſe the meaning of the former words. For it is as much as if he ſaid, yt knowledge of ſinne without the law, is buried. And it is ye generall ſentence, wherunto he doth by and by apply his example. Wherfore I maruell what the interpreters meant to tranſlate it in the preterimperfectence, as though Paule ſpake of himſelfe: ſeeing it is apparant that his mind was to begin at an vniuerſal propoſition, and afterward to open the matter by his example.
9 And I liued ſometime wthout lawe. His meaning is to inſinuate, yt there was a time wherin, to him, or with him ſinne was dead. For it is not to be vnderſtood that he was at any time lawleſſe: but this word I liued is very ſignificant: becauſe the abſēce of the lawe made that he liued, that is, being puffed vp with the cōfidence of his owne righteouſnes, he chalenged life vntounto himſelfe when neuertheleſſe he was dead. That the ſentence may be more cleare, reſolue it thus, when ſomtime I was without law, I liued. And I ſaid, that this word was ſignificant, becauſe in faining himſelfe righteous, hee claymed vntounto himſelfe life alſo: This then is the meaning, when I ſinned without knowledge of the lawe, ſinne was ſo drowned, that I did not obſerue it, and that it ſeemed almoſt to be dead. On the other ſide, I, becauſe I did not ſee that I was a ſinner, did pleaſe my ſelfe in my ſelfe, thinking that I had life at home with my ſelfe. For the death of ſinne, is the life of man: againe the life of ſinne is the death of man. But the queſtion is, what time yt was,2. Cor. 3.14. how paul being brought vp of a childe in the doctrine of the law is ſaide to hauehave liued ſometime without law. wherein by the ignorance of the lawe, or (as hee ſayth) by the abſence of the lawe, hee did confidently claime life vntounto him ſelfe. For ſure it is hee was brought vp of a childe in the doctrine of the lawe: But that was a litterall Diuinitie, which doth not humble his Diſciples. For as he ſaith in another place, the vaile was interpoſed, that the Iewes coulde not ſee the light of life in the lawe: So he alſo, ſo long as he beyng voyd of the ſpirite of Chriſte, had his eyes couered, did pleaſe himſelf in ye externall ſhew of righteouſneſſe. Hee therefore counteth the lawe abſent, which though it were preſent before his eyes, yet did not ſmite him with a perfecte ſence of the iudgement of the Lorde. Thus are the eyes of hypocrites couered with a vayle, that they ſee not howe much this precept requireth, wherein wee are forbidden of concupiſcence. But when the commaundement came. So nowe on the contrary hee counteth the lawe then to come, when it began truely to be vnderſtoode. The lawe therefore did (as a man woulde ſay) rayſe ſinne from the dead, becauſe it diſcouered vntounto Paule, with howe muche corruption the inwarde partes of his heart abounded, and alſo did flea him. And let vsus alway remember, that he ſpeaketh of a ſecure confidence, wherein hypocrites reſt, whiles they flatter themſelues, becauſe they wincke at their ſinnes.
10 Was found vntounto me &c. Two thinges are ſaid here, 1. namely that the commaundement ſheweth vntounto vsus the way of life in the righteouſneſſe of God: & therfore was giuen, that we obſeruing the law of the Lord,The law in it ſelfe is the way of life. But that none are ſaued by the law, the cauſe is, for that none doth keepe it. might obteyne eternall life, if the prauity of vsus all did not hinder it. 2. But becauſe there is none of vsus that keepeth the law, but rather we are altogether carried headlong into that kinde of life, from the which it doth call vsus, it can bring nothing els but death. Thus we are to diſtinguiſh betweene the nature of the lawe, and our corruption. Whereby it followeth that wheras the law doth wound vsus vntounto death that is accidentical: as if an incurable diſeaſe ſhould be ſtirred vp ye more by an wholeſome medicine. Indeed I confeſſe it is an inſepararable accident, and therefore the lawe in another place in reſpect of the Goſpell, is called the miniſter of death: but yet this abideth firme,1. Cor. 3.7. that it is not hurtfull vntounto vsus of his own nature, but becauſe our corruption doth prouoke and cauſe his curſe.
11 hath lead mee out of the way. Verily true it is, although the will of God bee hidden from vsus, and no doctrine doth ſhine vntounto vsus, the whole life of men is wandering and full of errours: yea vntill the lawe doeth ſhewe vntounto vsus the way of a right life, wee can doe nothing but wander. Yet becauſe then wee beginne to feele our errour, when the Lorde doeth reproue vsus a loude, Worthily ſaith Paule, that when ſin is diſcouered, then wee are ledde foorth of the way. So then the woorde Ex apatan: that is, to leade out of the way is not to bee vnderſtood of the thing it ſelfe, but of knowledge: namely,How we are ſaid by occaſion of the law to be led forth of the way. for that by the lawe it is apparnt howe much wee hauehave declined from the right courſe: therefore of neceſſitie it was to bee tranſlated, hath ledde out of the way, becauſe hereby ſinners, (who went on ſecurely before) began to hauehave a loathing and diſliking of them ſelues, whiles after the filthineſſe of ſinne was reueiled by the lawe, they vnderſtoode howe they made haſt vntounto death. Finally hee inferreth agayne the name of occaſion, that wee might knowe howe the lawe by it ſelfe is not deadly, but that commeth otherwiſe, and is (as a man woulde ſay) forraine or ſuch as commeth by ſome other meanes.
12 Wherefore the lawe is holy. Some thinke there is a repetition doubling in woordes, lawe and commandement: to whom I doe ſo conſent, that I iudge there is included a great Emphaſis or force. To ſay, the lawe it ſelfe, and what ſo euer is commaunded in the lawe, that is all holy, and therefore is greatly to be reuerenced: it is iuſte, and therefore not to be charged with any vnrighteouſnes: it is good, and therefore pure and cleane from all corruption. So hee cleareth the lawe of all accuſations, leaſt any ſhoulde aſcribe that to the lawe, whiche were not good, iuſt, and holy.
13 Was that then which is good, made death vntounto mee? God forbid. Yea ſinne that it might appeare ſinne, wrought death in me by that which is good: that ſinne might bee out of meaſure ſinnefull by the commandement.
13 Was that then which is good. Hitherto hee hath ſo cleared the lawe from all calumniations: that yet notwithſtanding it remained doubtfull, whither it were the cauſe of death or no. Yea here are mens mindes wonderfully plonged, how it may be, that we ſhold reape nothing but death, of ſo ſingular a benefit of god. Now therfore he anſwereth that obiection, denying that death is of the lawe, although through occaſion thereof, it is brought vponupon vsus by ſinne. And albeit this anſwere ſeemeth to be contrary vntounto that which hee ſayde before, namely, that the commaundement which was ordeined vntounto life, was founde death vntounto him: yet in deede there is no contrarietie. For before, he meant, that by our wickedneſſe it commeth to paſſe, that wee abuſe the lawe to our deſtruction, otherwiſe then the nature of it doeth beare:The law is not the materiall cauſe of deah. 2. Cor. 3.7. and heere he denieth it to bee the matter of death, that death ſhoulde bee imputed to it. In the ſeconde to the Corinthians hee ſpeaketh more freely of the lawe, where hee calleth it the adminiſtration of death. Howe be it that hee doeth, as it is wont to bee, in the heate of diſputation: not reſpecting the nature of the lawe, but the opinion of the aduerſaries.
Yea ſinne, vnderunder the correction of others, I thinke it is to bee reade as I hauehave put it downe: and therefore I ſuppoſe this to be the ſence, ſinne in a maner is iuſtified, before it be detected by the law: but when by occaſion of the law it is reueiled, then truely it taketh the name of ſinne: and ſo much the more miſchieuous and (that I may ſaye ſo) ſinnefull it appeareth then, becauſe it conuerteth the goodneſſe of the law being peruerted to our deſtruction. For that muſt needes bee a very poyſonable thing, which cauſeth that, which otherwiſe by his owne nature is holeſome, to be hurtfull. The meaning is, that it was meete the outragiouſneſſe of ſinne ſhoulde be diſcouered by the lawe: for except, ſinne did (as they ſay) burſt forth by an outragious, and enormious exceſſe, it ſhoulde not bee acknowledged for ſinne.
This exceſſe doeth powre out it ſelfe more violently, whiles it conuerteth life into death. Therefore, then is all excuſe taken away.
14 For we know that the lawe is ſpirituall: but I am carnall, ſolde vnderunder ſinne.
15 For I knowe not that which I doe. For what I would that do I not: but what I woulde not that do I.
16 If I doe then, that I woulde not: I conſent to the lawe of God that it is good.
17 Nowe then, it is no more I that doth it, but the ſinne that dwelleth in me.
14 For we knowe. Nowe hee beginneth more neerely to campare the lawe with the nature of man, that it might more clearely appeare, whence the fault of death proceedeth. Secondly hee propoundeth an example of a regenerate man: in whom the reliques of the fleſhe doe ſo diſſent from the law of the Lord, that yet the ſpirite doeth willingly obey the ſame lawe. But firſt of all (as wee ſaide) hee ſetteth downe a bare compariſon of mans nature and the lawe. Seeing there is no greater variance in the worlde, then of the ſpirite and the fleſhe: the lawe is ſpirituall, man is carnall. What concorde then hath the nature of man with the lawe? namely ſuche as the light hath with darkeneſſe.How the lawe is called ſpirituall. Furthermore, whereas he calleth the lawe ſpirituall, thereby hee doeth not onelyonly ſignifie that it requireth the inwarde affections of the heart (as many expounde it): but according to the nature of an antitheſis, it hath a ſignification contrary to the worde carnall. The former interpreters wee ſpake of expounde it thus, the lawe is ſpirituall, that is, it doth not onelyonly binde our handes and feete, in reſpect of externall actions: but alſo is impoſed vponupon the affections of the heart, and requireth the ſincere feare of God. But heere is expreſſed an antitheſis or contrarietie betweene the fleſhe and the ſpirite.
Finally, by the text it may ſufficiently appeare, and partly it hath been alreadie declared, that vnderunder the name of fleſhe, is comprehended what ſo euer men bring with them out of their mothers wombe. And men being taken for ſuch as they are borne, and for ſuch as they be ſo long as they reteyne their owne witte, are called fleſhe: for as they are corrupt, ſo they neither ſauoure nor breathe any thing, but that is groſſe and earthly.Spirite put for the renewing of our corrupt nature. On the contrary the ſpirite is called the renewing of our corrupt nature, whiles God reformeth vsus to his image. And hence commeth that kind of ſpeech, becauſe that newnes which is wrought in vsus is the gift of the ſpirite. Wherefore the integritie of the doctrine of the lawe, is ſet againſt the corruption of mans nature. The meaning therefore is, the lawe requireth a certaine celeſtiall, and angelicall righteouſnes, wherein there ſhoulde appeare no blot, to whoſe cleanneſſe nothing ought to be wanting: but I carnall man can doe nothing but ſtriue againſt it. And that interpretation of Origen, which notwithſtang before this time, it hath pleaſed many, is vnworthie to be refuted. Hee ſaith the lawe is called ſpirituall of Paule, becauſe the Scripture is not litterally to bee vnderſtoode. What is this vntounto the preſent cauſe? ſould vnderunder ſinne. By this parcell he ſheweth, what fleſhe is of it ſelfe. For by nature, man is no leſſe the bondeſlaue of ſinne,What men are by nature. then thoſe bondemen are bought with money, whom their maſters abuſe at their pleaſure, like Oxen or Aſſes: wee are ſo vtterly maſtered vnderunder the power of ſinne, that our whole minde, heart, and all our actions bende towardes ſinne. I doe alway except coaction: for voluntarily we ſinne, becauſe it were no ſinne, excepte it were voluntarie. But wee are ſo addicted vntounto ſinne, that wee can doe nothing freely but ſinne: becauſe that corruption ruleth in vsus, draweth vsus hereunto. Wherefore this ſimilitude importeth not (as they ſay) a coacted or forced aſtriction or tying, but a voluntary obſequie, whereunto the ingraffed ſeruitude addicteth vsus.
15 For that which I doe I knowe not. Nowe hee deſcendeth vntounto a more particular example of a regenerate man: in whom, both thoſe thinges hee intendeth, doe more clearely appeare: namely, howe great diſcorde there is betweene the lawe of God, and mans nature, and howe the lawe doeth not of it ſelfe bring death. For truely ſeeing the carnall man, with all the inclination of his minde, doeth ruſhe into the luſt of ſinning, hee ſeemeth to ſinne with ſuch free election, that hee might moderate himſelfe if hee woulde: as this pernitious opinion hath almoſt preuayled with all men, namely, that a man by his owne naturall ſtrength, without the help of Gods grace, is able to electe whither hee will. But verely whiles the will of a faithfull man is ledde vntounto good by the ſpirite of God, thereby appeareth plainely the corruption of nature, which obſtinately reſiſteth and ſtriueth to the contrary. Therefore thou haſte in a regenerate man a very fit example, whereby thou mayeſt knowe, howe contrary the righteouſneſſe of the lawe is, to our nature. Hence alſo the declaration of the other member is more aptly drawen, then from the bare conſideration of mans nature. For the lawe, becauſe it bringeth foorth nothing but death in that man whiche is altogether carnall, is there more eaſily charged: for it is doubtfull whence the faulte proceedeth. In the regenerate man it bringeth forth holeſome fruites: whereby appeareth, that the fleſhe onelyonly is in the cauſe, that it quickneth not: ſo farre is it from generating death of it ſelfe. That this diſputation therefore maye both more faithfully and more certainely bee vnderſtoode,We begin not to ſtriue againſt ſin before we be indewed with the ſpirite of ſanctification wee muſt note, that this conflicte of the which the Apoſtle ſpeaketh, is not in any man, before he be ſanctified by the ſpirite of God. For man being left to his owne nature, is wholly caried without reſiſtance vntounto concupiſcences: for although ye wicked are tormented wt the ſting of their conſciēce, & can not ſo flatter themſelues in their vyces, but that they hauehave ſome taſte of bitterneſſe: yet thou canſt not gather thereby, that they eyther hate euill, or louelove that is good. OnelyOnly the Lorde doeth ſuffer them to bee ſo tormented, that he might partly ſhewe vntounto them his iudgement: not that hee might put into them, eyther a louelove of righteouſneſſe, or hatred of ſinne.
This difference therefore there is betweene them and the faithfull, that they (meaning the wicked) are neuer ſo blinded,A difference between the ſting of ſinne in the wicked, & the feeling of ſinne in the godly. and hardened in their mindes, but if they be admoniſhed of their abhominations, in the iudgement of their owne conſcience they condemne them. For knowledge is not vtterly extinguiſhed in them, but they reteine a difference of right and wrong. Sometime alſo through the feeling of their ſinne they are ſo ſhaken with horrour, that euen in this life they ſuſtaine a kinde a damnation. Neuertheleſſe they like ſinne with their whole heart: and therfore without any true reſiſtaunce of the affection, they giuegive them ſelues vntounto it.
For thoſe ſtinges of conſcience wherewith all they are ſtonge, ariſe rather of the contradiction of iudgement, then the contrary affection of the will. On the contrarie the godly, in whome the regeneration of GOD is begunne, are ſo diuided, that with a ſpeciall deſire of the heart they feruently aſpire vntounto GOD, they couette celeſtiall righteouſneſſe, and hate ſinne: but agayne by the reliques of their fleſhe they are drawen towardes the earth. Therefore whiles they are thus deſtracted, they fight againſt their nature, and their nature fighteth againſt them. And they doe not onelyonly condemne their ſinnes, becauſe they are forced thereunto by the iudgement of reaſon: but becauſe from the very heart they abhorre them, and are diipleaſed with them. This is that Chriſtian warrefare, betweene the fleſhe and the ſpirite, of the whiche Paule ſpeaketh to the Galathians.Gal. 5.17. And therefore is it well ſayde, that the carnall man with the whole conſente, and agreement of minde doeth ruſhe into ſinne: and that the diuiſion or ſtruggling, then firſt beginneth, when hee is called of the Lorde, and ſanctified by his ſpirite.
For regeneration is onelyonly begunne in this life: the remnante of the fleſhe which remayneth, doeth alwaye followe his corrupte affections, and ſo mooueth warre agaynſt the ſpirite. The vnlearned whiche conſider not whereaboute the Apoſtle goeth, or what kinde of diſpenſation hee holdeth, do thinke that the nature of man is heere deſcribed. And certainly ſuche a deſcription of humane witte there is amongeſt the Philoſophers. Howebeit the ſcripture ſetteth downe a more deepe philoſophie, becauſe ſince the tyme that Adam was ſpoyled of the image of God, it ſawe nothing to remaine in the heart of man, beſides peruerſitie or frowardneſſe. So Sophiſters when they go about to define free wil, or to eſtimate of what value the ſtrength of nature is, ſeaſe vponupon this place: howebeit Paule (as I ſaide) doeth not heere propounde the bare nature of man: but vnderunder his owne perſon, Paule deſcribeth, what, and howe great the infirmitie of the faithfull is. Auguſtine was ſome time in this common errour: yet when hee had more nerely ſifted the place, hee did not onelie retract that, which hee had taught amiſſe, but in his firſt booke vntounto Boniface, by manie ſtrong arguments hee prooueth, that it can not otherwayes bee vnderſtoode, but of the regenerate. And wee will doe our indeuoure that the readers may clearely ſee it is ſo. I knowe not. His meaning is, that he did not acknowledge thoſe woorkes, whiche hee did committe through the infirmitie of the fleſhe, for his: becauſe hee did deteſt them. Therefore it is not amiſſe that Eraſmus hath vſed the worde approue: but becauſe that might bee ambiguous, I choſe rather to reteine the worde, knowe, or vnderſtande. Whereby wee gather that the doctrine of the lawe is ſo agreeable, vntounto right iudgement, that the faithfull refuſe the tranſgreſſion thereof, as a brutiſhe thing. And beecauſe Paul ſeemeth to confeſſe, that hee taught otherwiſe then the lawe commaunded, many interpreters hauehave been deceyued, which hauehave thought that hee tooke vponupon him the perſon of another: hence came that common errour, that ſome hauehave ſuppoſed the nature of an vnregenerate man to hauehave been deſcribed in this whole chapter. But Paule vnderunder the tranſgreſſion of the law includeth all the offences of the godly,What is ment by tranſgreſſiō, who, neither ſhake off the feare of God, nor ſtudie of well doing. Therefore denieth hee him ſelfe to doe that which the lawe commaundeth, becauſe hee doeth it not abſolutely, but in a maner fainteth in his indeuoure.
For what I woulde doe. You maye not vnderſtand this to hauehave bin alway in him, as though he coulde neuer do any good: but onelyonly he complayneth that he could not doe that he coueted: namely that he coulde not proſecute that was good, with ſuch alacritie as was meete, becauſe hee was holden in a maner bond: againe, that he fainted in that wherein he would not, becauſe hee was feeble through the infirmitie of the fleſhe. The godly minde therefore doeth not that good it woulde,Howe the godly do not that they woulde. becauſe it ſtandeth not with courage as were meete: and it doth the euill it would not, becauſe it deſireth to ſtande, and falleth, or at the leaſt ſhaketh.
Howebeit this will and nill, muſt bee referred vntounto the ſpirite, which ought to hauehave the principalitie in the faithfull. Yea the fleſhe hath his will: but Paule calleth that, will, whiche hee coueted with the ſpeciall affection of his heart: and hee calleth that contrary to his will, which did gayneſtande the ſame.
Here verily we may gather that we ſaid, namely that Paul here intreateth of the faithful, in whom that grace of the ſpirite floriſheth, which doth illuſtrate the conſent of a ſounde mind with the righteouſnes of the law: becauſe the fleſh can not hate ſinne.
15 And if I doe that I woulde not I conſent to the lawe. That is to ſay, whiles my heart doeth recreate it ſelfe in the law, and is delighted with the righteouſnes thereof (whiche thynge vndoubtedly commeth to paſſe, when it hath the tranſgreſſing thereof) therein it feeleth and acknowledgeth the goodneſſe of the lawe: ſo that wee are ſufficiently conuicted, yea euen by experience: that no euill is to be imputed to the lawe: Yea it woulde bee holeſome vntounto men, if it happened vppon right and pure heartes. And here wee are not to take conſent for ſuch as wee heare to bee in the wicked, whoſe wordes are,What kinde of conſent to the lawe of God there is in the godly & godles. I ſee better thinges, and I allowe of them, I followe after woorſe. Item, I will followe thoſe thinges which are hurtfull: and flee thoſe thinges, I thinke may profit. For they doe it by compulſion, becauſe they ſubſcribe to the righteouſneſſe of God, from the which otherwiſe their will …l together aduerſant: but the godly conſenteth in deede, & with a moſt cheerefull deſire of heart: for that hee coueteth nothing more then to mount vp into heauen.
17 Nowe it is no more I that worketh it. This is not the ſpeeche of one excuſing him ſelfe, as though he were without faulte: as many triflers thinke they hauehave a good defence, whereby they may couer their ſinnes, whiles they caſt them vponupon the fleſh: but it is a declaration, howe far he diſſenteth from his fleſh, in his ſpirituall affection. For the faithfull are caried with ſuch feruencie of ſpirit to obey God, that they denie their fleſhe.
Furthermore this place proueth, that Paul diſputeth not here of any other, then of the godly whiche bee already regenerate. For ſo long as man abideth like himſelfe, whatſoeuer hee bee, hee is worthily counted corrupt. But Paule heere denieth himſelfe to bee altogether poſſeſſed of ſinne, yea hee exempteth him ſelfe frome the bondage thereof: as if hee ſaid, that ſinne remayned onelyonly in ſome parte of his ſoule, ſeeing hee doeth earneſtly from his heart labour, and ſtriue vntounto the righteouſnes of God, and in deede declareth himſelfe to beare the lawe of God grauen within him.
18 For I know that in mee (that is in my fleſhe) there dwelleth no good thing. For truely to will is preſent with me: but I finde no meanes to perfourme that is good.
19 For the good that I woulde that do I not: but the euill that I woulde not that I doe.
20 And if I doe that I would not: now then I do it not, but ſinne that dwelleth in mee.
18 For I knowe. Hee ſayth that ther dwelleth no good thing in him, in reſpecte of nature. Therefore it is as muche as if it were ſayde, in mee, ſo farre forth as of my ſelfe. For euen by the firſt woordes he condemneth him ſelfe wholly of corruption, when hee confeſſeth there dwelleth no good thing in him: then in the ſeconde place hee addeth a correction, leaſt he ſhoulde bee contumelious agaynſt the grace of God, whiche did alſo dwell in him: but was no part of the fleſhe. And here againe hee confirmeth that he ſpeaketh not of eueryevery man, but onelyonly of the faythfull man, who through the reliques of the fleſhe, and grace of the ſpirite is diuided in him ſelfe.
For to what purpoſe were this correction, excepte ſome parte were free from faulte? and therefore not carnall. VnderUnder the name of fleſhe hee alwayes comprehendeth all the gyftes of mans nature, and alſo what ſo euer is in man, beſides the ſanctification of the ſpirite. As vnderunder the name ſpirite, which hee is wont to oppoſe agaynſt the fleſhe, he ſignifieth that part of the ſoule, wt being purged from corruption, the ſpirite of God hath ſo faſhioned it, that the image of God, doeth appeare in it.
Both theſe names therefore, as wel of the fleſh as the ſpirit agree vntounto the ſoule:The word fleſhe agreeth vntounto the ſoule. but the one vntounto that part of the ſoule which is regenerate, the other vntounto that which reteyneth ſtil his naturall affection, To will is preſent with mee. His meaning is not, that he had nothing but an vneffectuall deſire: but he denyeth that the efficacie of the woorke aunſweared his will: becauſe the fleſh hindered him, yt he could not exactly doe yt he did. And ſo alſo vnderſtand yt which followeth, namely, to do ye euil he would not: becauſe the fleſh of the godly doth not onelyonly let them, that they cannot runne ſpeedily: but alſo putteth many impedimentes in their way whereat they ſtumble. They doe it not therefore,We are ſaid, not to doe that whiche we doe not as we ſhould. becauſe they performe it not with ſuche alacritye as were meete. Wherefore this will he ſpeaketh of, is the readineſſe of faith, whyles the holy ſpirite doth ſo frame the godly, that they are redie, and ſtudie to giuegive theyr members to obey the Lorde. And becauſe their ſtrength is not ſufficient, Paule ſaith, hee founde not that were to bee wiſhed: namely the effecte of a good deſire.
Heereunto apperteineth the confeſſion that next followeth: namely, that hee did not the good hee woulde, but rather the euyll which hee woulde not: namely, becauſe the faithfull, howſoeuer they bee right minded, yet beeing priuie to theyr owne infirmitie, they eſteeme no worke to proceede from them without faulte. For ſeeing Paule intreateth not heere of a fewe faultes of the Godly, but in generall noteth the whole courſe of their life, wee gather that their beſt woorkes are alwaye ſtayned with ſome blot of ſinne: ſo that no reward is to be hoped for, but ſo farre forth as God doeth pardon them.
Finally, hee repeateth that ſentence, namely that ſo farre forth as hee is indued with celeſtiall light, hee is a faithfull witneſſe and ſubſcriber to the righteouſneſſe of the lawe. Whereby it followeth, that if wee had the pure integritie of nature, the lawe ſhoulde not bee deadly vntounto vsus: for the lawe is not aduerſante to that man, who being of a ſounde minde, abhorreth from ſinne. Howebeit health is of the celeſtiall Phiſition.
21 I finde then by the lawe, that when I woulde doe good, euil is preſent with me.
22 For I conſent to the law of God, concerning the inner man.
23 But I ſee another lawe in my members, rebelling agaynſt the lawe of my mynde, and leadinge mee captiue vntounto the Lawe of ſinne, whiche is in my members.
21 I finde then. Here Paule imagineth a fourefolde lawe. Namely, 1. the law of God, which onelyonly is properly ſo called, becauſe it is the rule of righteouſneſſe, whereby our life is faſhioned aright.A fourefold law. 2. Hereunto he addeth the law of the minde, ſo learning the readineſſe of a faithfull minde to obey the law of the Lorde: becauſe it is a certaine confirming of vsus to the lawe of God. 3. On the contrary ſide, he oppoſeth the lawe of vnrighteouſneſſe, and by a certaine alluſion, he ſo calleth, the dominion whiche iniquitie hath as well in a man not yet regenerate, as in the fleſhe of a regenerate man. For the lawes of Tyraunts how wicked ſoeuer they bee, yet abuſiuely are called lawes. 4. VntoUnto this law of ſinne, hee maketh the lawe of members anſwere: that is, the concupiſcence reſting in our members: For that conſent it hath with iniquitie. Concerning the firſt member, becauſe many interpreters take the name lawe, in his proper ſenſe, they vnderſtande Cata or Dia: and ſo doth Eraſmus tranſlate it, by the lawe. As thoug Paul had ſaide, by the inſtruction, and direction of the lawe he founde out that corruption was graffed in him. But that thou mayeſt vnderſtande or adde nothing, the ſentence ſhall runne well thus, the faythfull whiles they goe about to doe good, they find a certayne tyrannicall lawe in them ſelues: becauſe there …s graffed in their marrowe and bones a corruption contrarye, and rebelling the lawe of God.
22 For I conſent to the lawe of God. Heere then thou ſeeſt, what manner of diuiſion there is in godly myndes, whence ariſeth that battayle of the fleſhe and the ſpirite, whiche Auguſtine in a certaine place, doeth notablie call the Chriſtian warfare.
The lawe of God calleth man vntounto the rule of righteouſnes: iniquitie which is (as it were) a tyrannicall lawe of Sathan, pricketh forwarde vntounto wickedneſſe. The ſpirite carieth vntounto the obedience of the lawe of GOD: the fleſhe draweth backe vntounto the contrary part. Man thus diſtracted with diuers deſires, is now in a maner diuided, & of one made two men: but becauſe the ſpirite ought to holde the principalitie, hee iudgeth and eſtimateth himſelfe chiefly by that part. Therfore Paul ſaith hee was bounde captiue of his fleſh: becauſe whereas hee is yet tickled and moued with euill concupiſcences: that is a coaction, in reſpect of the ſpirituall deſire which altogether reſiſteth. But the acception of the inner man and members is diligently to bee noted, which whiles many did miſtake, they hauehave fallen vponupon this rocke. Therefore the inner man, is not ſimply taken for the ſoule, but for that ſpirituall parte of the ſoule whiche is regenerate of God: the worde members ſignifieth the other part that remayneth.What is ment by members, & howe the ſpirit hath the name of inner man For as the ſoule is the more excellent parte of man, and the bodie the inferiour: ſo is the ſpirite more excellent then the fleſhe. By this reaſon therefore, becauſe the ſpirite occupieth the place of ſoule in man: and the fleſhe (that is, the corrupt, and contaminated ſoule) the place of bodie: ſpirite hath the name of inner man, and fleſhe the name of members.
The outward man is taken in another ſenſe the ſeconde to the Corinth. But the circumſtaunce of the preſent place neceſſarily requireth that interpretation I hauehave put downe, and it is called inner, by the way of excellencie, becauſe it poſſeſſeth the heart and hidden affections, ſeeing the appetites of the fleſhe are wandering, and as it were out of man. Or ſurely it is like, as if a man ſhoulde compare heauen with earth. For Paule by the way of contempte, vnderunder the name of members, noteth what ſo euer appeareth in man, that he might the better declare howe the ſecrete renouation is hidden, and couered from our ſences, ſaue ſo farre forth as it is apprehended by fayth.
Nowe then, ſeeing the lawe of the minde without queſtion, ſignifieth an affection rightly compoſed and ſet in order, it appeareth that this place is wickedly wreſted vntounto men not regenerate.
For Paul teacheth that ſuche are without minde, becauſe their minde or ſoule degenerateth from reaſon.
24 O wretched man that I am, who ſhall deliuer mee from this body of death?
25 I thanke God through Ieſus Chriſt our Lorde. Then I my ſelfe in my minde ſerue the Lawe of God, but in my fleſhe the law of ſinne.
24 O wretched man. Hee windeth vp the diſputation with a vehement exclamation, whereby hee teacheth that wee are not onelyonly to ſtriue with our fleſhe, but with continuall ſighing to bewayle both with our ſelues, and before God our vnhappineſſe. And hee demaundeth not by whom hee might be deliuered, as though hee doubted, as vnbeleeuers doe, who holde not that there is one onelyonly deliuered. But it is the voyce of one panting, and almoſt fanting, becauſe hee doeth not ſufficiently ſee preſent helpe. And therefore hath he vſed the word take or deliuer, that hee might ſhewe howe there is required vntounto this deliueraunce a ſpeciall power of God. By the body of death, Hee meaneth the maſſe of ſinne,What is ment by the body of death. or heape whereon man is compacted: ſauing that in him there remained onelyonly certayne reliques, with whoſe bondes hee was holden captiue. The pronowne this, or of this, which I with Eraſmus hauehave referred vntounto bodie, may alſo fitly bee applied vntounto death, but almoſt in the ſame ſence: becauſe the minde of Paule is to ſhewe, that the eyes of the ſonnes of God are opened, that they might prudently diſcerne from the lawe of God, the corruption of their nature, and death which proceedeth thence. Howe bee it the name body, is all one with the name externall man, and members: for Paul noteth this to bee the originall of ſinne, that man is fallen from the lawe of his creation, and ſo is become carnall and earthly. For although hee doe yet excell bruite beaſtes, yet his true dignitie is taken from him: and that which remayneth, is filled with innumerable corruptions: ſo that his ſoule, as it is degenerate,Gen. 6.3. may be ſaid to be chāged into a body. So god ſaith with Moſes, my ſpirit ſhall ſtriue no more with mā, becauſe he is but fleſh: where by the way of reproch, he compareth man being ſpoyled of his ſpirituall dignitie, vntounto brute beaſtes. And this place of Paul ſerueth notably to beate downe all the glory of fleſhe. For it teacheth, that the moſt perfect men of all, ſo long as the dwell in their fleſhe, are addicted vntounto miſerie, becauſe they are ſubiect vntounto death: yea, whiles they doe diligently examine them ſelues, they finde nothing in their nature but miſerie.
Furthermore, leaſt they ſhoulde cocker their dulneſſe, by his example Paule prouoketh them vntounto carefull morninges, and commaundeth them ſo long as they wander in earth, to deſire death as the onelyonly remedie of their euill. And this is the right ende of coueting or deſiring death.Why and howe the godly may wiſh for death. For oftentimes deſperation driueth prophane men vntounto the ſame deſire: but rather for the lothſomneſſe of this preſent life, then for the wearineſſe of their ſinne, they doe wickedly wiſhe for death. Adde alſo that the faithfull albeit they leuell at the true marke, yet they are not caried with an vnbridled or outragious paſſion to wiſhe for death, but ſubmitte themſelues to the will of God, to whom we ought to liue and die. Wherefore they doe not rage with indignation agaynſt God, but they do humbly lay their griefes in his boſome: for they doe not ſo ſtay or reſt in the cogitations of their miſeries, but being mindefull of the grace receiued, they temper their ſorrowe with mirth as it followeth,
25 I thanke God. Hee therefore addeth this thankeſgiuing ſtraightwayes, leaſt any ſhoulde thinke hee murmured ſtubbornely againſt God in his complaint. For wee know how eaſie it is, yea euen in iuſt dolour or ſorrowe to fall vntounto murmouring or impatiencie. Notwithſtanding therefore Paule bewayling his eſtate, did feruently couet death: yet he confeſſeth him ſelfe to reſt in the grace of God. For it is not meete that the Saintes whiles they examine their owne imperfections, ſhoulde forgette what they hauehave receyued of God. Finally, this cogitation ſufficeth to bridle impatiēcie, and nouriſh peace, namely that they are receiued into the cuſtodie of God, to the ende they ſhoulde neuer periſh: and euen nowe feele them ſelues indued with the firſt fruites of the ſpirite, which aſſureth them of the eternal inheritaunce. And albeit they do not yet inioy the promiſed glory of heauen: yet they being content with that meaſure which they hauehave obtayned, neuer want matter of ioy.
Then I my ſelfe. A briefe concluſion, wherein hee teacheth that the faythfull neuer come vntounto the marke of righteouſneſſe,We neuer come vntounto the marke of righteouſnes ſo long as wee liue in the fleſh. ſo long as they dwell in their fleſhe: but they are in the way, vntill they hauehave put off the bodie. By minde hee vnderſtandeth, not that reaſonable part of the ſoule, whiche the Philoſophers make ſo muche on: but whiche is illuminated with the ſpirite of God to vnderſtande and will aright. For there is not onelyonly mention made of the vnderſtanding, but alſo the ſerious deſire of heart is ioyned. To conclude, by this exception hee confeſſeth that he is in ſuch ſort addicted vntounto God, that yet creeping vponupon the earth, hee is defiled with many corruptions. This is a notable place to conuince,Theſe profeſſed themſelues to bee pure. that pernicious doctrine of the Catharites or Nouatian heritikes, which ſome tumultuous ſpirites goe about to renewe againe at this day.